and Grotius Jeroboam's Golden Calf there had turned Beth-el the House of God into Beth-aven Hos 10.5 an House of Wickedness as their Names Hebr. do signifie The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem saith Lavater but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel Mark 2. This zealous King Deposed the Idolatrous Priests c. ver 5. call'd Chemarims Hebr. not only because they wore black Cloaths as the word signifies after a Superstitious fashion which is the concurrent opinion of Junius Piscator Mercerus Munsterus Montanus Pagnin c. but also because they were Tinged Singed and burnt black inwardly with an Hell-fire-fervency for a false Religion saith Avenarius c. N. B. The Prophet Hosea speaks of those Priests Hebr. Chemarims Hos 10.5 affecting a black Habit Sanctimoniae Ergô for Sanctimony's sake And the Prophet Zephany saith in Josiah's Day that God will cut off the Name of the Chemarims Zeph. 1.4 namely Baal's Chimney Chaplains black Sooty Fellows like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church Elias in Tisbi saith these Atratei Black-coats were shut up in Cloysters and the Jewish Rabbins call the Monks Chemarims Many Men addicted to Idolatry entertained those Chemarims in Josiah's time Jer. 3.6 Zeph. 1.1 4. as too many do Harbour Mass-Priests in our Times those Josiah cut off according to Zephany's Prophecy c. Mark 3. Josiah Destroyed the Idolatrous Grove ver 6. either that Grove which was planted nigh the Temple as Flaccherus supposeth wherein the Image of Baal was Worshipped after the manner of the Gentiles who Worshipped Priapus in Groves after which they committed all lascivious Beastiality in promiscuous Copulations therefore the Lord forbade by his Law the Planting of any such Groves Deut. 16.21 because it was the practice of Idolaters 1 Kings 15.13 and might be the occasion of reviving that abominable Idolatry Or rather this was a Representation of that Grove or the Image of it because 't is said He brought out the Grove from the House of the Lord ver 6. and we read of an Image with a Carved Grove about it 2 Kings 21.7 that not God in the Temple but the Devil in the Grove might be Worshipped saith Sanctius And this Image he stamp'd small to Powder at the Brook Kidron and the Powder thereof he poured upon the Groves of that Rascality which had been set on Mischief as Exod. 32.22 23. and which had Worship'd the Groves 2 Chron. 34.4 And this Bastardly Brood so call'd was probably Buried in this infamous place as a brand of Ignominy put upon them saith Tirinus All this was done saith Junius in detestation of Idolatry and for Caution to them that still lived Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites ver 7. those abominable Brothel-Houses in which Males prostitute their Bodies to Males which was both a Punishment of Idolatry Rom. 1.23 24 27. and a part of their Idol-worship practised at the Instigation of that impure and diabolical Spirit worship'd in the Idol saith Lavater from 1 Kings 15.12 13. and wickedness was so far spread in this Time saith Sanctius that those heinous Sodomites drove a gainful Trade even in the Temple it self and their spiritual Pollution involved them into such carnal Lusts as the very Women were not ashamed say Sanctius and Osiander to Weave Curtains for hiding the Mens shameless Sodomy acted even by the Priests of the Groves c. Remark the Second Josiah's Reformation after the Temple in City and Countrey Mark 1. He demolish'd all the High Places from the North to the South Coast of the Countrey without Partiality ver 8. neither sparing those Priests of Aaron's Line though they sacrificed not to Idols saith Menochius but to the true God yet because they did it in a forbidden Place Deut. 12.11 therefore he deposed them from their Offices Nor did he spare the Rich more than the Poor saith Junius for when he had polluted all the high Places in other Cities to take away their supposed Sanctity saith Grotius he found an High Place erected by Joshun the Governour of the City at the very Gate after the manner of the Pagans who placed their Tutelar or guardian-Gods at the Gates of their Cities This Joshua in Josiah's Day was a great Man and had a good Name Heb but was a bad Man and of a superstitious Nature He had complied with the Iniquity of former times in setting up an high Place at the Gate nigh his Palace yet Josiah's Zeal spar'd it not Mark 2. Josiah's candour toward those Priests descended from Aaron ver 9. for though they had not kept the charge of the Lord but had foully apostatized in sacrificing to God in forbidden Places either for fear or for favour becoming Time servers and comporting with Idolatrous Kings and therefore must bear their Iniquity namely they and their Posterity must be degraded from their Priestly Functions as a Punishment thereof saith Menochius N.B. Other faults saith Grotius in the Priests were pardoned if they proved Penitent he did not remove them from their Sacerdotal Offices but for Idolatry and Worshipping God in unlawful Places did Degrade them yet because these were 1. Levites of Aaron's Race though lapsed and hurried down the stream of Temptation in former Times And 2. They were Penitents falling by Infirmity but rising again by Repentance Poena or Punishment and Penitency are near of kin being Words of the same Derivation therefore for the Honour of the Priesthood this Pious King takes care of their maintenance when laid aside from the Service of God's Altar as Neh. 13.28 Such an one was that temporizing Priest Nehemiah chased from him But a fuller Example hereof is in Ezek. 44.10 11 12 13 14. they yet were to live out of that allowance for the Priest ver 29 30. Lev. 2.4 5 10 11. and 24.5 6 c. Junius well observeth that their spiritual Blemish put them into the very same State which corporal Blemishes brought them into Lev. 21.17 18. Mark 3. Josiah defiled Topheth ver 10. a pleasant Valley near Jerusalem wherein Idolatrous Kings had cruelly tortur'd and tormented their own Children by burning them to Molech Chap. 16.3 Jer. 7.31 call'd Topheth saith Junius from Toph a Drum which was there beaten lest the Father should hear the most horrible howlings of his Child burning in the Fire N.B. From this abominable abuse of this Valley of Hinnom Tophet was taken for Hell Isa 30.33 which in Matth. 5.22 is call'd Gehenna from this Valley of Hinnom representing that place of Torment without End and past Imagination This fruitful Valley zealous Josiah defiled by Dung and dead Mens Bones c. saith Lavater to prevent the like abuses for ever Mark 4. He likewise took away the Horses of the Sun c. ver 11. which were either 1. Carved Horses to which were adjoined a carved Chariot with the Picture of the Sun according
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
't is the more probable to begin the Account of 430 years at Abraham's receiving the Promise Gen. 12. because soon after a Famine drove him into Egypt as after it did the Patriarchs his Posterity where Sarah was seized upon by Pharaoh but then was rescued from him and his Court Parasites by the Lord himself plaguing him and his People Gen. 12.14 15 17. which was a plain prefiguration of God's Plaguing this new Pharaoh and the Egyptians for dealing so injuriously with his Spouse the Church who was the Posterity of Abraham and Sarah their Seed that was blessed in Isaac c. And this Affliction of Israel in Abraham's Loins as it began soon after the first Promise was given him of God in the Seventy fifth year of his Age when Sarah his Wife was endanger'd in the Court of the King of Egypt Gen. 12.2 4 11 c. So that Affliction was carried on successively when Ishmael the Son of Hagar an Egyptian Woman mocked Isaac the promised Seed Gen. 16.3 and 21.9 which is call'd Persecution Gal. 4.29 where began the Four hundred years mentioned Gen. 15.13 This is likewise noted with an Accent that at the end of Four hundred and thirty years the very precise point of time prefixed by God did Israel depart out of Egypt the self-same day is twice mentioned ver 41. and 51. Exod. 12. to shew how exact and punctual the Lord is in performing his Promises as he was in this to Abraham Gen. 15.13 That after four hundred years he would bring his Seed forth with great Substance Which Term precisely began at the Son of the Egyptian Woman persecuting the Son of the free deriding the Covenant challenging the Birthright c. when Isaac was but five years old and Abraham a hundred and five just thirty years after he had received the Promise at seventy five Gen. 12. 2.4 The self-same four hundred and thirty years before when he had got the Promise of Canaan and when be began to pass into Egypt Gen. 12.7.10 that very same Day God brought Israel out of Egypt with great Substance as he had so long before promised God saith one had well-nigh forfeited his Bond here but before the Sun went down he paid his Debt though it was an old Bond of four hundred and thirty years standing This may teach us that God's Promises are good sure hold He will keep touch even to a Day Therefore may we be confident that whatever God hath Prophecy'd and Promis'd though not yet performed such as the Conversion of the Jews the fulness of the Gentiles the fall of Antichrist the new Jerusalem c. shall in God's own appointed time have all their full Accomplishment as this Promise had and that also of sending the Messiah the Seed of the Woman a Promise far older than this here The Third Circumstance of their Departure namely the persons that departed affords a Third Remark which is this When God turns again the Captivity of his People there shall not want Numbers nor Abilities yet some mixtures may be among them As it was in this case assuredly there was the signal and singular Blessing of God upon this oppressed People that maugre the Malice of all their maddest Persecutors there were yet reserved Six hundred thousand strong stout Men beside Old Men Women and Children to depart out of Egypt Exod. 12.37 and not one feeble Person among them Psal 105.37 but all able to march in a Military manner without the help of Horses or Carts to carry them Viatico firmâ valetudine Instructi saith Mollerus And besides that vast Number the more molested the more multiplied There was a mixed Multitude ver 38. which together with the Old Men Women and Children are supposed to make up other Three hundred thousand who these were is not told us in Scripture 't is supposed they were Strangers as the Chaldee saith whether Egyptians or of other Nations that were Servants to Israel who were moved with the Miracles which they saw in Egypt to take hold of the Skirt of those Jews and said we will go with you c. Zech. 8 23. so removed out of Egypt with them and it needed not be wonder'd at that Egypt now almost desolate was no more startled at the Departure of so many Strangers c. for under that consternation they could not mind it As this first was a Specimen of the Call of the Gentiles joyning themselves to the Church So second y it shews many are called and few are chosen for those seeming Converts soon turned their Tippets fall a lusting grosly and grievously and made Israel to Sin Numb 11.4 'T is not casie to touch pitch and not be defiled with it and handling hot Coals will either burn or grime us c. The Fourth Circumstance is the place of Israel's Rendevouz in order to their March which is expresly call'd Rameses Exod. 12.37 not the City only which Israel in their Bondage built for Pharaoh Exod. 1.11 for that place could not contain so many hundred thousand that were gathered out of all parts of Egypt thither especially Proselytes but the Country of Rameses so called Gen. 47.11 and from thence they marched to Succoth so called because either the Israelites leaving their Houses in Egypt first built Booths or Tabernacles there of the Boughs of Trees in Commemoration whereof God appointed a yearly Feast of Tabernacles Levit. 23.42 43 or because the Pillar of Glory came thither to become their first Covering as the word Succoth signifieth from all Annoyances of either persons or things This place was in the confines or borders of Egypt and in the way to the Red Sea The Second Observable this brings us unto is the Conduct of the Cloudy Pillar c. which though no mention be made of it till their third Station or pitching of the People at Aetham which was the edge of the Wilderness Exod. 13.20 yet 't is most probable the cloud came to cover them at Succoth their second Mansion for Joseph's Bones which undoubtedly they brought out of Egypt with them are not mentioned till then also Exod. 13.19 which could not but be a great Confirmation of Israel's Faith that God would carry them to Canaan as he had deliver'd them from Egypt according to Joseph's Faith which he evidenced at his Death concerning their Deliverance and which no interposing Difficulties and Distance of Time so very long after his Death could not interrupt as to the Accomplishment of the Promise Gen. 50.24 25. where he ordained by an Oath that his Bones should be preserved not as Relicks to be adored but to be Buried in the Land of Promise as accordingly they were Josh 24.32 Thus far did Joseph's Faith reach Heb. 11.22 and much farther for he died upon the Promise and held as well as took Possession of the Promised Land by his bones even when his person was out of sight and all his good Actions were out of mind too Exod. 1.8 to testifie
c. of that Name Exod. 1.11 yet seeing no one City could contain such a vast Number with their Herds and Flocks therefore seems it rather the Countrey Rameses than the City Some Etymologists derive the word Rame-ses from Isis that most famous Goddess of the Egyptians the Wife of Osiris whom they deify'd when Dead for teaching them to plant Vines and to whom they usually sacrificed a Goose so goofish were they in their blind Superstition While Israel was but few at the first they had only a part of the Land of Goshen the Countrey of Rameses but when they multiplied then they mingled with the Egyptians who were the Neighbours they borrow'd their Jewels c. of and in that Countrey they built this City of the same Name which Pharaoh designed for a defenced City in the Frontiers of Egypt that thereby he might the better secure the Hebrews from running away but behold how the Lord over-rules the Man and the Matter This City might be the place of the Rendevouz from whence out of all the Country of Rameses they Dated the Beginning of their March as from the place of their Head-Quarters Thus that City which cost them many a Groan in Burning Brick and Building it therewith c. is now become the beginning of their joyful Jubilee The Third Remark concerns the first place whither Israel went from Rameses namely to Succoth so call'd not only because Israel leaving their Houses in Goshen first built them Booths of the Boughs of Trees in this place for a perpetual Memorial whereof God appointed a Feast of Booths or Tabernacles as Succoth signifies Levit. 23.42 43. but also and more especially because here the glorious Cloud came to cover them spreading it self over the whole Camp Psal 105.39 for Succoth is by Interpretation any sort of Covering whereof this Camp covering Cloud was of the best sort and far better than that made of Boughs which as it would but cover a few Persons in one Booth so would it soon become like the House of Solomon's Sluggard which he saith the Rain droppeth soon thorough but this covering of the Cloud of Glory as it was a more ample covering to cover the whole Camp and a more tight covering insomuch that no annoyance either of Rain or Heat could pierce through it so it was a more lasting Covering that lasted in covering the Camp of Israel until the Death of Moses full forty years Oh how comfortable a covering was this cloudy Pillar to this wandring Camp which was not only a candid Covering to them so that no Thunder Lightning or Rain could annoy them nor any Heat in that hot Climate and in the Summer Season could beat upon their Bodies but was also their Courteous Companion in all their wayless ways always at hand never blown away with any Wind as other Clouds are to direct them in that doleful Desert How well was this Cloud call'd the Cloud of the Lord Exod. 40.38 for though all common Clouds and all created Beings in Heaven and Earth be the Lords yet this Cloud was the Lords after a more special manner because of its special and extraordinary Properties it had all as special Signs of the Lords Presence such as its Substance Matter Situation Duration Motion c. as before To which add here This Cloud had 1. No Natural Motion as ordinary Clouds and Vapours do ascend thereby 2. No Rapid Motion as those Clouds that are aloft follow the Rapid Motion of the Celestial Spheres 3. No Violent Motion as those Clouds below are whirled about by violent Winds whereas this Cloud sometimes moved against the Wind. Nor 4. Had it any Progressive Motion but walked sometimes backward sometimes forward sometimes on the right-hand and sometimes on the left as it pleased the Lord to point out the Journeys to his People leading them in and out as if they had been treading a Maze in God's Garden therefore should not our hearts be troubled Joh. 14.1 If God lead his Church sometime backward and sometime forward in and out in our day Moreover this Cloud was Immoveable and Immutable other Clouds cannot remain near the Earth but are apt to be dispersed by the Reflexion of the Sun-beams if the violence of Wind and Weather dissolve them not but this Cloud rested upon the Tabernacle and never removed out of their sight for the space of forty years Now are the Israelites safely brought out of Egypt to Succoth their first Station and let us suppose this place to be their first Rendevouz because they were so prodigiously numerous God having fulfill'd his Promise to Abraham Gen. 15.14 and that to Jacob Gen. 46.3 in multiplying them to 600000 beside Women and Children insomuch that they were scattered into many Parts of Egypt the Land of Rameses much less the City of Rameses not being able to contain them they might out of all those Parts resort to Succoth where they erected Booths or Tents in the Fields for their Harbour and where the Lord their God met them in his Pillar of Glory to go before them in the way-less Wilderness as Moses told them Deut. 1.32 33. and not only so but also to espy out the good Land which was the Glory of all Lands for them Ezek 20.6 Numb 10.33 with Exod. 13.21 Well might Israel thus accommodated March bravely boldly and in Battel-aray not as Run-a-ways or fugitives for fear but in all comely Order and Equipage so as one hinder'd not another Having such a Captain of Salvation Heb. 2.10 Such a Chief Commander Isa 33.2 to go before them The good Lord grant us such a Pillar of Providence to lead us in our Wilderness-state that we may not march confusedly as Cowards but be couragious and confident in God by faith while we lye under this cloudy dark dispensation wandring in the Wilderness and still falling short of the Land of Promise the New Jerusalem Oh that God would speak comfortably to our hearts in this Wilderness-state as he hath promised Hos 2.14 and be a covering Cloud to us Isa 4.4 5. God hath not been a Wilderness hitherto to us Jer. 2.31 and Deut. 32.9 10 11 12. Now the Cloudy Pillar having undertaken the Conduct of Israel through the Wilderness unto Canaan leads them from Succoth to Etham c. Exod. 13.20 The Remarks in General upon their Journeyings are these following The First is That there were no fewer than forty two of their Journeys and Mansions as Moses gives a Catalogue of them Numb 33. from ver 2. to ver 50. yet not above fifteen are expresly and specially mentioned in the Historical part of their passage through the Desert The Reason why so many are not Recorded before this Catalogue of Moses is because the History takes special Cognisance only of those Stations where some Memorable and more than ordinary Matter happened As at Mara the Waters were bitter at Elim the Palm-trees c. at the Desert of Sin Manna c. at Rephidim Water out
2. Of the Tribe of Benjamin ver 7 8 9. this little Benjamin so called Psalm 68.27 the smallest of the Tribes of Israel 1 Sam. 9.21 yeilds more by half than Judah as Wolphius well observeth for that Tribe affords only four hundred and sixty eight whereas this Tribe hath nine hundred and twenty eight And 3. Of Levites from ver 10 to 25. as Jerusalem stood within both these Tribes of Judah and Benjamin therefore are they reckon'd first the Total Summ of both Tribes amounting to one thousand three hundred and ninety six so the Levites are reckon'd next whose number amounted to one thousand four hundred and seventy six beside the one hundred and seventy two Porters who were all Levites also so that the Total Summ of the Levites exceeded that of the Lay-People so called N. B. These were the Salt of the City Matth. 5.13 to keep the Citizens from Putrifying by their Holy Instructions The Second Part is a Description of those that were left by Lot c. to live in the lesser Cities and Villages of the Countrey and this also is threefold both in respect of their Persons and of their Places and Offices Remark the First Those of the Tribe of Judah from ver 25 to ver 31. the Persons of this Tribe are said to be assigned to their several Cities Beiad Hammelek Hebr. by the Hand of the King ver 24. for Nehemiah saith Masius was the King of Persia's Viceroy and acted all these things as his Deputy and Chief Commissioner in Judea which is here call'd a Province ver 3. belonging to the Kingdom of Persia therefore these Orders of Nehemiah are said to be by the King's Commandment ver 23. assigning sundry Seats to the Men of Judah Remark the Second The Tribe of Benjamin comes next from ver 31 to ver 36. and they have Cities also and their Daughters appointed for them the Hebrew calleth Villages Daughters because as Daughters are under a Mother so are Villages under a City adjoining to them saith Mariana Among other Cities Bethel was assigned to those of Benjamin it was in the out-Coasts of that Tribe and thereupon surprized by the ten Tribes in their Revolt who set up one of their Golden Calves there 1 Kings 12.29 Remark the Third Concerning the Levites ver 36. who had their Divisions both in Judah and in Benjamin having Cities and Suburbs given them as being of great usefulness thoughout the Countrey to instruct the People besides those that were settl'd in Jerusalem N. B. 1. Many of those Cities and Villages had been destroyed by the Chaldean when they over-ran the Countrey in Nebuchadnezzar's Day but now upon their return from Captivity they had repaired them again c. N. B. 2. The King of Persia impower'd Nehemiah to do what he saw fit to be done giving him the same Commission which he had formerly given to Ezra Ezra 7.18 20 23. and therefore Nehemiah most piously and prudently judg'd it meet to disperse those Levites among these two Tribes knowing that Candles in a Pound give no Light but when lighted up one in one Room and another in another all the House is lighted thereby c. Nehemiah CHAP. XII THE principal Scope and main Design of this Chapter is to declare the solemn Dedication of the new repaired Walls of Jerusalem In which Narrative are First The Antecedents Secondly The Concomitants And Thirdly The Consequents Remarks first upon the Antecedents are First The Genealogy of the Priests and Levites begins this Chapter because they had a principal Part in Repairing the Walls but more especially in their Dedication and their Genealogy is first Recorded that it might be the more manifest they were the true Priests and Levites who were thus employed in this Holy Work Remark the Second Their Pedigree is reckoned under three High Priests 1. Under Jehoshua ver 1 to 12. 2. Under Joiakim from ver 12 to ver 21. and 3. Under Eliashib from ver 22 to 26. Mark 1. The Ancestors of those that Dedicated the Wall namely those that came up with zerubbabel c. together with those that came up with Ezra Ezra 8.2 3 18 19. are so distinctly described not only for Reverence-sake to themselves but also to demonstrate that those now employed in this Consecrating Work were no Interlopers but their Successors by a Right Descent and entring into that Office by a right Door N. B. Such as intrude themselves into the Ministry and enter not in by Christ the Door into the Office of an under-Shepherd are but Thieves and Robbers John 10.2 8. Wanting his Call Mission and Commission Mark 2. In these Catalogues of right-descended Priests there be fewer courses Recorded than were appointed by David who nameth twenty four 1 Chron. 24.7 c. by Divine Direction Now the Reason rendred why here are fewer than twenty four here is that some of David's Courses were either extinct in the Captivity or died without Posterity and 't is said that Ezra found but few of them when he gather'd them all together at his return Ezra 8.15 Mark 3. Eliashib is reckoned one in this Catalogue ver 10. who proved a very wicked Priest Chap. 13.4 5. and his Son Joiada was little better by his being allied to Sanballat Chap. 13.28 a base Apostate saith Josephus but more of that in its proper Place Mark 4. Jaddua is mention'd also ver 11. who is generally supposed to be the same High-Priest that met Alexander the Great in his Pontisicalibus or Sacerdotal Formalities and prevailed with him to spare the City Jerusalem and not only so but also to confirm the Privileges thereof as Josephus relateth at large c. Objection How could Nehemiah mention this Man here who was not High-Priest until many Years after Nehemiah's Death Answer the First Though some say this will make Nehemiah to live till he was two hundred Years Old which is improbable for so long did the Persian Monarchy continue after Cyrus before Alexander came to Conquer it Yet Scaliger on the other hand affirms that this King of Persia with whom Nehemiah was such a Favourite was that Artaxerxes who Reigned a little while before Alexander which at most could be saith Piscator no more than sixty Years Answer the Second Grotius saith that Nehemiah lived after this to the times of Darius the last King of Persia of whom he speaketh ver 22. and who was Conquer'd by Alexander and he mentions Jadduah also as above saith Dr. Lightfoot that High-Priest whom Alexander had in so great Veneration c. so Nehemiah might live to see Jaddua a Boy though not yet an High-Priest which might be many Years after therefore is Jaddua barely named here as born of Jonathan but not called High-Priest here Answer the Third Some suppose God might give this good Man Nehemiah the Blessing of a very long Life for the good of his Church in such a Time as this wherein she much needed Nehemiah's help both for Counsel and for
to be Mount Nebo which was call'd Pisgah Upon the Top of which the Lord shewed Moses the Land of Canaan which was the Glory of all Lands Ezek. 20.6 Accordingly the Devil who delights to be God's Ape in Imitation takes up the Messias unto the Top of the same Mountain and gives Him there and thence the fairest proâ—pect he could procure of all the Kingdoms of the World and of the Glories of them wherewith be Thought to have dazzl'd our Saviour's Eyes those Windows of the Soul and to have fired his Affections but he most miserably mistook himself In this Third Temptation Beelzebub or Master-Fly returns again as Flyes beaten off will come on often therefore are call'd Impudent Creatures and Musters up all his Forces unites all his Stratagems and Strength in this last Assault and Impudently offer'd the Maker of the World a gawdy Map of it in Beauty and Bravery 〈◊〉 witching enough doubtless to a Worldly Mind But hereupon the Lamb grows angry as a Lion rebukes his Impudence and removes him out of his presence c. some say that our Saviour passed through all these three sharp Tentations in one Dayâ— time See more largely hereof in my Church History from Page 304 to Page 320 321. CHAP. VIII THE Fifth Place of Christ's Pilgrimage was Galilee where he had his Peregrination and Perambulation three several Times The First was before the first Passover after his Baptism and Temptations John 1.43 with John 2.12 13. Some four Months Christ spent in walking up and down Galilee whereof there were two sorts 1. That of the Jews and 2. That of the Gentiles Mat. 4.15 the former was in the Tribe of Zebulon and the latter in the Tribe of Napthali and this Division was occasion'd by the twenty Cities of Galilee which Solomon gave to Hiram the King of Tyre 1 Kin. 9.11 Therefore was it call'd Galilee of the Gentiles and a People that sat in Darkness yet saw a great Light Mat. 4.16 for the Day-spring from on High visited them Luke 1.78 and the Bright Son of Righteousness Mal. 4.2 which had all Pâ—lestina for his Zodiack the twelve Tribes for his twelve Sings c. stayed longest among them These two Tribes as Jerom observeth were first carried into Captivity by the Assyrians 2 Kin. 15.29 seemed farthest from Heaven as bordering on the Gentiles and in many things symbolizing with them learning their Manners So Redemption was first Preached in those Countries of Zebulon and Napthali Isa 9.1 â— Our Lord was a long time in perfecting this perambulation he walk'd or went about Doing Good this whole Circuit Acts 10.38 which contained many great Towns and Famous Cities in Zebulon were Nazareth Bethsaida Cana Naim c. and in Nathali were Capernaum Riblah Caesaria Philippi c. All which Populous Places promised a plentiful Increase and Income of the Evangelical Harvest 'T was the Prudence of Christ and of his Apostles to seat themselves as near as might be where most need is and where there was the greatest likelihood of doing most good So ought all Christ's Ministers to do spreading the Net of the Gospel where most Fishâ—â— are found for catching them In this Holy procession of our Messiah we find many Remarks Recorded in Scripture as First His leaving of Nazareth Mat. 4.13 This was the Place of Christ's Conception and Education Therefore did He marvelously Affect this City and sought the Safety and Salvation of the Citizens but they would not Though it being his own Country did draw his Heart to it as our Native places do ours by a kind of Mâ—â—netick Power and Property yet when He would have healed them their Iniquity was Discovered as Hos 7.1 It broke out as the Leprosie in their Foreheads they refused to be Reformed and hated to be Healed Though Christ in his second Perambulation was admitted to be publick Reader in their Synagogue for that Sabbath and Preached a most Powerful Sermon from his Text in Isaiah 50. to the admiration of all his Auditors yet because He pinched their wickedness by his Comparisons He was in Danger of his Life had he not Delivered himself in a miraculous manner Luke 4.16 to 30. He could there do no mighty work saith Mark 6.5 6. Therefore left them say both Mat. 4.13 and Luke 4.31 than which they could scarce have incurr'd a greater Displeasure for Wo be to You saith He when I depart from you Hos 9.12 and what Woes came into the City Jerusalem when the Lord was quite gone out of it Ezek 11.23 God there makes many Removes and still as he goes out some Judgment came in till at last that fatal Calamity in the final Ruine of it rush'd in upon that City N.B. Note well Oh Pray Pray Pray That such a dismal Day of Removing our Candlestick may not come That our Sun of the Gospel may not go down at Noon nor the Glory of God depart from our English Israel that our Dear Redeemer may not be provoked to turn his back upon this our Nazareth The Second Remark is That when Christ left Nazareth because that Great Prophet had no Honour in his own Country nay he was in hazard of his Life among his Countrymen he came and dwelt in Capernaum c. Mat. 4.13 Mark 1.14 Luke 4.31 and John 1.43 and 2.12 where he hired an House for Himself his Mother c. for the Son of Man had not an House of his own wherein to lay his Head Mat. 8.19 This City became the seat of the Evangelical Kingdom fitly chosen for the wholesomeness of the Air Fertility of the Soil and its propinquity both to the River Jordan and the Lake of Genesareth besides many fair Towns and Populous Places were its Neighbours Here the Corn was White unto the Harvest John 4.35 and did solicite Labourers then became it a Town of Consolation as Capernaum signifies when Nazareth the Flower as it signifies withered by the withdrawment of the Sun of Righteousness from it N. B. Note well Contempt drives away Christ but kind Hungrings constrain him to stay Luke 24.29 and 4.42 We should earnestly contend for the Faith which is but once delivered to the Saints Jude ver 3. We must not expect again ever a second Edition of it But if we make Christ welcome as Capernaum did He will dwell here as He did there he will utter Oracles and Work Miracles c. Oh happy Place and People in so sweet and pretious and Inhabitant among them Hereby Capernaum is said to be lifted up to Heaven Mat. 11.22 and some render the Reason why Judah was sealed first of Leah's Children and Napithali of Rache's side Rev. 7.5.6 because Our Lord sprang out of Judah and dwelt in Capernaum of Napthali 's Tribe Here Christ paid Tribute as a Citizen and retired hither when tired at any time with Preaching c. The Third Remark is He went about all Galilee Sometimes walking from Town to Town and sometimes walking upon the Sea Shore Mat.
seeing she murmured not at her Discouragements saying Is this the hearer of Prayer and he that will not break the bruised Reed c But believes he heard her when he did not answer her as Jer. 31.18 and when he fled from her it was as one desirous to be purely pursued by her that He changes his former Reproaching and Repulsing into a present gracing and gratifying her granting all her desire and more be it unto thee even as thou wilt wherein Christ seems to say to her Here is the Key of my Treasury take it open the Door go in and take what Mercy thou likest most The Devil shall be cast both out the Mothers Soul and out of the Daughters Body and both were done accordingly as the Prayer of the Parents Faith was profitable to the Child here so it may be to ours c. This Mother went home found her Daughter lying down quietly upon her Bed as one composing her self to rest being wearied with the daily disquiet the Devil had exceedingly vexed her with Mat. 15.22 Mark 7.30 Thus this Woman though weak as to her Sex yet strong as to her Faith compels as it were her seeming unwilling Saviour to do for her what she desired N. B. Note Well There be three Women famous for their Faith upon Record the Hemorroisse or Woman with the bloody Issue Mat. 9. Mary Magdalen Luke 7. and this Here c. Next follow two other Miracles to wit Christ's healing many miserable that came to him and his feeding four thousand c. Mat. 15.30 32. Mark 7.32 8.2 c. both these were to demonstrate further the Omnipotency of Christ A few Remarks upon both these may serve and satisfie here because the like to these Miracles have been largely insisted on before As to the first of healing many miserable Remark 1st How Christ went about still doing good Acts 10.38 He comes out of the Coasts of Tyre nigh to the Sea of Galisee where the sound brought the Sick to our Saviour and the Lame Blind Dumb and Maimed laying them down at his feet to be healed Thus when Christ had done his work in one place He follow'd his work to another He staid not in Phaenicia among the Gentiles after that one only Miracle of Mercy upon the Mother and Daughter aforesaid but immediately returns into the middle Territory betwixt the Upper and Nether Galilee which Mark calls Decapolis's Coast Mark 7.31 that is a Country consisting of ten Cities whereof Nazareth the place of Christ's Education was one where He spent the greatest part of his Ministry so gratifying his own Country most more than in Judea where were mostly his Implacable Enemies the Scribes and Pharisees to whom he exposes not himself before his time c. The 2d Remark is Many may come to Christ at once without hindring one another's 'T is not so with Man where one must wait till another be dispatched Matthew mentions a multitude of miserable ones brought up the Mount to Christ's feet not without much pains which argued much Faith in both but Mark mentions only one that was Deaf and had an Impediment in his speech Mark 7.32 whose Cure Mark singles out from all the other mention'd by Matthew and describes it in all its Circumstances because it was done in the way at distance before the multitude came therefore Mark mentions not this Mount at all for the fame of this Deaf Man's cure brought multitudes of Diseased out of all Adjacent places to Christ when after this he went up to the Mount c. N. B. Note well Thus we ought to carry all our friends diseased in Soul or Body though never so many of them one cannot hinder the healing of another lay them at Christ's feet that he may pity and heal them The 3d Remark is The Cures Christ wrought here upon the Body healing the Deaf Dumb Blind Lame and Maimed c. are still wrought by him upon the Soul of Mankind Though Christ bought not brought not applied not any Drugs in order to the Healing of any those Diseased yet used He some outwards signs such as putting his Finger into the Deaf man's Ear. and moistning his Tongue with his Spittle Mark 7 33. whereby He exhibited as Visible the Invisible efficacy of his Divine Power Thus also he did Mark 8.23 John 9.6 still no other External Means are used but what was properly Christ's as his Spittle and his Finger here that He might have all the Honour c. now as the sight of those Bodily Diseases put Christ to the Sigh Mark 7.34 not of any difficulty he had to heal them but from his commiserating fallen mankind which through Sin is become an Oecumenical Hospital attended with so many sad accidents of Misery and Mischief that which befalls any Man might befall every Man N. B. Note Well Yet the fruits of the fall are far fiercer and more universal upon the Soul than on the Body for whereas there may be here one and there one that is Deaf or Dumb c. bodily yet thousands are found so spiritually Christ sighs at this much more and oh that we could sigh too and seek to him that he may thrust his Fingers into our Ears and cry Ephphatha c. of Pathac Hebr. to open that he may open the ears of our hearts as Acts 16.14 heal us as Dumb Blind c. The 4th Remark is As Christ heal'd many at once here so he heal'd them without a pause how desperate soever their Disease was He held them not off as he did the Woman of Canaan till her third Petition but yields to these at the first word not because they were better but weaker than she was N. B. Note well Stroâ—g Graces shall have strong Exercises The skilful Armourer trys not an ordinary Breast-piece with Musket-shot nor doth the wise Lapidary bring his foster stones to the stithy Christ suits the burden to the back and the stroke upon her to the strength of her Faith which he well knew c. As to the second Miracle of feeding four thousand c. The Remark 1st is Our Wants and Weaknesses lye nearer Christ's Heart than they can do to any Mortal Man He takes notice of the Peoples necessities first before his Disciples Mat. 15.32 Mark 8.1 2. The 2d Remark is As Christ had compassion then so now upon his poor pennileâ—â— and necessitous People in Heaven he is free from personal passion yet not from Tender Compassion Heb. 2.17 4.15 Acts 9.5 The 3d Remark is Christ takes punctual and particular cognisance of all the circumstances of our sorrows and sufferings as here how far they came how long they had been there how little able they were to hold out fasting c. He not only relieves them for the present but for future too to help them home The 4th Remark is An Evil Heart of Unbelief doth pertinaciously cleave to the best Heart as the fretting Leprosie would not be scraped out
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
is manifest in his works as in a mirrour arguing thus The world must have a beginning nor could it make it self but as God made all things so he orders and disposes of all things our beings dwellings breathings and motions so that an hair cannot fall from off our heads without his providence Matth. 10.30 therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms as they vainly imagined and the more to shame them out of their vain fancy he brings in the Testimony of one of their own Poets to wit Aratus tho' not named an approved Author among them not that Paul would derive any Authority from that Poet but that he might wound their vanity with their own weapons Adding also tho' God winked at the Ignorance of your Auncestors yet now under the Gospel he would not do so ver 24 25 26 27 28 29 and 30. The seventh Remark is The seed of God's word meeteth with several Soils to receive it when it is sown some are High-way-Soil some Stonny and some Thorny as well as some good Matth 13. No sooner had Paul preached the unknown God to them and also pressed upon them that God would Judge the impenitent world and that by the man Christ Jesus whom the Jews had Crucified Then there were found among them three sorts of Hearers some derided some doubted and a few believed 1. The Deriders or Mockers were probably the Epicureans verse 18. who denyed that the world was Created or Governed by God as also that there were any rewards or punishments for men after death therefore they ridiculed Paul's Doctrine of the Resurrection from the Dead and of the Judgment-day to come tho' this great truth made Faelix tremble while Paul Reasoned upon it Acts 24.25 Such was the force of Conscience in him yet had it no such impression on those Epicures who judged of all things by common sense not by Conscience 2. The doubters probably were the Stoicks verse 18. who held as bad opinions as the other did yet did not think the Resurrection to be impossible but did acknowledge rewards and punishments might be in the world to come therefore they most likely might say to Paul pressing the Doctrine of Repentance and of the Resurrection verse 30.31 for obtaining better satisfaction to their doubts we will hear thee again of this Matter verse 32. deferring farther discourse upon those points to another day 3. The Believers whether by Paul's publick or private discourse is not mentioned were indeed but few that are named yet were they so honourable that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis and by such a woman as this Damaris verse 33 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul as was in the next City he went from hence to namely to Corinth Acts 18.1 No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God but that these Scholars of the University and Citizens of this accounted wisest City were too wise to go to Heaven and to be saved by the foolishness of Preaching the Gospel and that they for their Idolatry were in a Iudiciary way given up unto strong delusions unto vile affections and unto just Damnation c. CHAP XVIII Paul's Preaching at Corinth NOW come we to Paul's fifth Station which was at Corinth Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Islâ—hmus or narrow neck of Land that joyns Peloponesus unto Achaia a very rich City made a Roman Colony where Paul gathered a famous Church If we take a distinct prospect of Paul's Station in Corinth there be three Circumstances do offer themselves principally to our observation The first is His Entertainment The second is His Actions The third is His Passions or Sufferings there These three are but Circumstances so called in the largest sense in respect of his Station in that Populous City under which the place time manner and other Circumstances in the strictest notion are Comprehended First His Entertainment in this place was twofold 1. In the house of Aquila verse 2 3. where Paul's host is described not only by his Name but by his Nation and Countrey by the occasion of his coming to Corinth and his Imploy or Occupation there His 2. was in the House of Justus verse 7. who lived nearer to the Synagogue Secondly His Actions or Doings here are described verse 4 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day persuading as far as he could both the Jews and the Greeks that JESVS was the CHRIST who was promised by the Prophets exceeding all other Anointed ones Thirdly His Passion or Suffering was twofold 1. While he Sojourn'd with his first host namely in Aquila's house and studiously took all opportunities to preach the Doctrine of the Gospel and to convince the gain-sayers yet the obstinate Jews would not be convinced but did oppose themselves and blasphemed verse 6. not only mis-calling Paul while they pertinaciously bad him battle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which we read opposing but even Paul's Master also the blessed Messiah whose Dishonour grieved him most and thereupon he shook his raiment that none of the dust of that place where such blasphemy was spoken might stick to him and uttered that Hebrew phraise Damo berosho Josh 2.19 your blood be upon your own heads with much vehemency as 2 Sam. 1.16 and Matth. 27.25 intimating you are self destroyers 't is none of my fault if ye perish he had blown the Trumpet and warned them shewing the way of life to them therefore was he free from their blood and loss of their Souls Ezekiel 33.4 N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging verse 7. being put in some small pang of fear which the Lord relieved him off by incouraging him with two Arguments First That Christ's presence should continually keep him from being harmed And Secondly That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry so no need of doubting the success of his Ministry nor his personal safety verse 9 10. Lastly Paul in his new Lodgings whether he was constrained to go by the Jews pertinacy at the house of Justus there he made an hard shift to hold a longer abode tarrying in that Lodging with Silas Timotheus teaching the people for a whole year an half verse 11. This Lodging is commended three ways 1. From the honesty and holiness of his host Justus both in name and nature a worshipper of God whom some suppose to be the same with Titus call'd Justus Titus one who had cast off the Polutheism or many Gods of the Gentiles 2. Form the Commodious Situation
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
sweet Soul However they are call'd the Light of the VVorld Mat. 5.14 As well as the Salt Oh how dark Would the VVorld be in the night of Degeneracy if God had not some Orient Stars sparkling and bespangling the world though not in every part yet in every Zone and Quarter of it Such an one was our Noah here some good men in bad times an Holy remnant kept for a reserve Good Husbands cast not all their Corn into the Oven but reserve some for seed God kept his Mithe-Mispar a small few here to replant the World Add the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what manner it is Ans 'T is as the Chaff is kept from burning while the Corn is amongst it As in all times God hath a few Pearls to preserve the many Pebbles and a few Jewels to preserve the Lumber from being destroyed so the Holy Seed call'd Statumen terrae the Substance of the Earth Isa 6.13 and the Righteous are an Everlasting Foundation Prov. 10.25 They may say with David they bear up the Pillars of the world Psal 75.3 Hence it became a common Proverb in the primitive times Absque Stationibus sanctis non staret mundus But for the Piety Presence and Prayers of the Christians the World could not subsist any longer Hence also Philo draws a good Conclusion Oremus ùt tanquam Columnae vir pius permaneat in domo ad calamitatis Remedium Let us pray that the righteous may remain as Pillars in the house with us and not perish from among us as Isa 57.1 As our blessed preservatives from imminent evils 'T is said Abraham stood yet before the Lord Gen. 18.22 And without such to stand the World could not stand for God saith oft over I will not destroy it for their sake v. 23.24 26 30,30 Lot was saved for Abrahams sake as Sodom was for Lots sake till he was departed out of it Gen. 18.23 with 19 22 and 29. And as God gave Zoar to Lot Gen. 19.21 and all the Souls in the Ship to Paul Acts 27.24 So God gives the rest of mankind to the righteous Job 22.30 Upon this account Tabor and Hermon are accounted for East and VVest Psal 89.12 For God accounts of the VVorld by the Church and upholds the World for the Churches sake And were it not for some Jehosaphats God hath in the World he would say to wicked men as Elisha said to Jehoram that wicked King I would not look towards you nor see you as before If it were not for his Elects sake God would make a short work both in and of the World Rom. 9.28 Were it not for the Elects sake there should no Flesh be saved Mat. 24.22 Neither any Jew nor any Gentile left alive were it not for his Covenant sake and his infinite mercy to his Elect deus vindictae gladium oleo misericordiae semper emollit God ever is softening the Sword of his Justice with the Oil of his mercy and hereby a remnant is reserved both of Jews and Gentiles in the VVorld and the VVorld for the Elects sake When God is most enraged and resolved yet then will he yield something unto the Prayers of his precious Servants as he did to Abraham in his interceeding for Sodom gathering ground of God four times and even then broke he off from Begging before the Lord left off from Bateing Gen. 18.22 to 33. Inference Oh then what sublime fools are wicked men in thrusting out and endeavouring to destroy the righteous from among them What is this but to pull an old house the World upon their own heads As Noah did ransom the old World from ruine for 120 years when God was resolved upon it as well as repented he had made it to see whether men would repent of their sins and seek reconciliation by righteousness and by returning to God as Dan. 4.27 Thus Aaron stood betwixt the Living and the Dead Num. 16.48 And so the Plague was stayed by his offering Incense and many a time would God have destroyed Israel had not Moses c. stood in the Gap Psal 106.23 and 30. Thus Elias prayed Jam. 5.18 And Amos also Amos. 7 5 6. And God removed both those Judgments The very presence as well as Prayers of the Righteous doth ransom places and people from ruine were it not that some Clusters that have blessings in them the Churches of Saints be found upon Englands Vine-tree God would lay his Ax to the Root of it and cut it down never to cumber the ground any more Isa 65.8 Mat. 3.10 no sooner was Lot out of Sodom but God rain'd down Hell out of Heaven upon it no sooner was Augustin departed but Gods Judgments came down upon Hippo as after Luthers departure upon Germany and after Pareus his Death upon Heidelberg no sooner was Josiah dead but Jerusalem was destroyed 'T is not those Elijahs that trouble Israel as wicked Ahab said but 't was he himself and his wicked House 1 Kin. 18.17 18. Those reputed troublers of the City Acts 16.20 do really ransom the City from trouble and such as are accounted to turn the World upside down Acts 17.6 do indeed preserve the World from being so turned Some places indeed are so sinful that God saith If Noah Daniel and Job were in it it should not be ransomed from ruine Ezek. 14.20 Yet commonly such Servants of God save places and people both from Imminent and Incumbent Evils by their Prayers and by their Presence 'T is a sign of high Divine Displeasure when a place is bereaved of the Prayers of Gods people by Gods Command as when God bid Jeremy pray not for this people Jer. 14.11 for their good for God seems to say that he can do nothing against a place while his people pray for it let me alone saith God to Moses that I may destroy them Exod. 32.10 Ligatum habent sancti deum ut non puniat nisi Ipsi permiserint The Saints as it were bind Gods hands to the peace so that he cannot punish unless they permit at the Father glosseth upon that Text which seems to intimate that Moses's Intercession for Israel was through Divine condescension too strong for Gods Indignation against them Yet 't is an higher evidence of Divine Displeasure when a place loseth both the Prayers and Presence of Gods people This was Abrahams argument Wil t thou destroy the Righteous with the wicked That be far from thee c. Gen. 18.23 24 25. And. God grants the cogency of the Argument v. 26. Why are not the Tares now pluckt up 'T is for the Wheat sake though thin sown that is present among them therefore saith Christ Let the Tares alone until the Harvest Mat. 13.28 29 30. Thus the World is preserved for the Elects sake Therefore when the Righteous are taken away 't is a sure sign that some great evil is coming on Isa 57.1 Hence the loss of their presence should be laid to heart When a loving Father removeth his best
his Father in this third Marriage that he might recover his Father's good will for recalling his Blessing from Jacob to him and that he might have a numerous Off-spring beyond his Brother not yet Married that so the Blessing might seem to be his Yet all this After-wit avail'd not he was wise too late and indeed his wisdom was but his folly for his adding Sin to Sin was no probable means to procure God's Blessing by his Prophaneness And 2. The best Practices of prophane Persons as of Esau here be to seek the Amendment of one Errour by the Commitment of another Esau's adding a third Wife to his two former some say was done as a desperate Affront to his aped Father for sending Jacob away with his Blessing but 't is more probable he did it to shew some penitency for his two wicked Marriages with two Canaanitish women whereby he would reconcile his offended Father and reap the whole of his Affections again in Jacob's absence and so peradventure recover the Blessing Thus there may be a sort of Repentance found in prophane Persons as in Esau here who wept for the Blessing when it was lost yet he found it not though he sought it with Tears Hebr. 12.17 And again being convinced how he had disobliged his Father by his former unlawful Marriages with Heathens he now takes one related to the Church yet this doing was neither acceptable to God nor satisfactory to Isaac being no better than Hypocrisie He through the Hardness of his Heart notwithstanding some Sense and Conscience of his Sin cannot truly and throughly Repent but rather Returns with the Dog to his vomit again 2 Pet. 2.20.22 Adding Transgression to Sin and heaping up one Iniquity upon another For 1. He confesses not his Prophaneness to Go◠but perseveres therein 2. He ceases not from hating his Brother when he now saw it was God's Mind that the Blessing was Jacob's not his Right 3. He wickedly catch'd at his Father's command concerning Marriage for himself whereas that command Isaac gave was not to Esau already a Polygamist having two Wives but to Jacob a Batchelour who yet had not one 4. His third Wife was one of that wicked stock which persecuted the true Church Gal. 4 29. 5. And with this third though a Kinswoman he retains his two other Canaanitish untamed Heifers which he should have dismiss'd as in Nehemiah's Reformation Chap. 10.17 Thus Hypocrites will needs do something that they may seem to be somebody and be well esteemed of by others from whom they hope for Advantage yet change they not from Evil to Good but from one Evil to another as Herod prevents Perjury by Murder Matth. 14.9 they rush on the Rocks in shunning the Sands Thus it appeareth while prophane Esau thinking to expiate one Sin by another was gratifying his Gust and satisfying his Lust upon his three Wives at Home then his better Brother Godly Jacob was toiling and turmoiling in the sweat of his brow to accomplish that long Journey of 500 English Miles all on foot to procure one Godly Yoke-fellow commended to him by both his Holy Parents that thereby he might build up the house of Israel Ruth 4.11 the Church of God Thus the Patriarch Jacob became the Father of the brood of Travellers Ps 24.6 singing Psalms That he was a great Traveller forward and backward plainly appeareth by the vast Distance 'twixt Beersheba where Isaac dwelt and Padan-Aram the Country of Syria call'd Padan which in the Chaldee and Syriack signifies a couple because its Situation was 'twixt two Rivers Tygris and Euphrates or Haran call'd Charran Acts 7.2 the City of Bethuel and Laban That these two places were very far asunder is manifest in Moses Description of Jacob's Return for He flying from the face of his churlish Father-in-Law would certainly make as much riddance and hasty flight as possibly he could to get all safe out of Laban's reach and Laban's pursuit after him must needs be made with all expedition imaginable for the more speedy recovery of his stolen Gods from him yet he could not overtake him until the seventh days Journey Gen. 31.23 at Mount Gilead computed to be about 380 Miles from Haran and still he had about 100 Miles more to go from thence to his Father Isaac Gen. 35.27 All Jacob's hard Travel and Affliction is recorded in Scripture for our heavenly Instruction Rom. 15.4 1 Cor. 10.11 but it may be enquired here how it came to pass that Abraham took care to provide a Wife for Isaac in the same Country Gen. 24. yet Isaac himself is not sent to fetch her but 't was manag'd by a Proxy not in Person Eleazar his Steward must go with Camels golden Ear-rings and Bracelets and store of good things in a most Splendid and stately Equipage to negotiate the Marriage Whereas Isa … 〈◊〉 … st wealthy Father also sends his Son Jacob thither in Person like a poor Pilgrim withou◠a Beast to ride upon only with a staff in his hand Gen. 32.10 in a posture far below the honour done to his Grandfather's Servant who was styled Lord Gen. 24.18 Jacob must go all alone on foot this long Journey having only his Father's Blessing c. Comes pro vehiculo est a Companion is as a Chariot making Time and Travel less tedious by Conference which Jacob wanted Answer to this Enquiry is manifold As First in the General 'T is God's Method often to put hard Providences upon his choicest People and thereby puts them hard to it immediately after they have had the sweetest and most sensible Manifestations of his Favour Thus Hezekiah had no sooner by the good Hand of God upon him set all in Church and State into good order 2 Chron. 29. 30. 31. but Divine Providence permits that at Satan's instigation Semacherib comes up with an Army against him Ch. 32. Thus our Saviour himself was no sooner got out of the Water of Baptism but he was presently cast into the Fire of Temptation Math. 3. 4. he had no sooner heard This is my beloved Son c. but he heard also If thou be the Son c. Thus the Spouse of Christ no sooner had the greatest Enjoyments and Enlargements but presently the greatest Withdrawments yea and Persecutions came upon her Cant. 5.1 2 3 c. Thus also Jacob here was no sooner bless'd but he must be banish'd The same God who order'd him the Blessing order'd him his Banishment also but more particularly The Second Answer is Isaac had hitherto neglected his Son Jacob not finding out a Wife for him being now 77 years old as his Father Abraham had done for him at the Age of 40 at which Age Esau had found out two Wives for himself Now after this long Neglect Isaac hearkeneth to Rebekahs counsel being perswaded it came from God as his Father had been bid to hearken unto Sarahs Voice Gen. 21.12 Hereupon he dispatches Jacob away in haste without Esau's knowledge
Aegypt Gen. 12.10 and in Gerar supposed upon the same Account Gen. 20.1 yet ever he made this Land of Promise his retreating place we are apt to slip out of Paradise with Adam and out of Canaan with Abraham when God heals our backslidings Hos 14.4 the Land of Promise is our best retreating place Hos 2.7 't is the Lord that keeps the feet of his Saints 1 Sam. 2.9 Thus Isaac when driven out of this fruitful Land made barren by Sin Psal 107.34 by another Famine Gen. 26.1 new Sins brought new Plagues into the Country of the Philistims as his Father had done Gen. 20.1 but durst not go into Egypt as he did Gen. 12.10 for now Gen. 26.2 God had reveal'd that there Abraham's Offspring should suffer a long Servitude Gen. 15.13 which when Abraham went thither God had not then made known so going thither was now more dangerous yet no sooner is the Famine ended but he retreats to Beershebah the place of God's worship in Canaan Gen. 26.23 24 25. Thus likewise Jacob a long Pilgrim to many Remote places by Banishment c. always retreated to Canaan both Living and Dying as before So that the Harmony holdeth among these three Patriarchs both as to their Pilgrimages and as to their retreating places there is a Conformity of Condition one to another yea and they were all conformed unto their Head Christ as Rom. 8.29 who was a Pilgrim indeed not having so much as an Hole where to lay his Head Matth. 8.20 who empty'd himself of all Phil. 2.7 became poor to make us Rich 2 Cor. 8.9 this great Architect who made the whole world for Mankind would not make one house for himself but sometimes lay out of Doors going about and doing good every where Act. 10.38 And if we be made poor Pilgrims 't is but like our Head and a filling up his Measure Col. 1.24 All our Sorrows and Sufferings are but so many Chips and shivers or Splinters of the Cross of Christ Melancton sings Exul erat Christus comites nos exulis Hujus Esse decet cujus nos quoque membra sumus The Third Remark is The Grace of Faith is of such a Soul-satisfying Nature that it enables a Believer to want for a while what a Wise God is at present not willing he should have even these very things that he hath a real right in and 〈◊〉 true title to Thus it was with these Three Patriarchs The Divine Promise gave them over and over again a Propriety to Canaan yet the Divine Performance gave to never a one of them any Possession of it but they all three lived the life of Strangers in it They were satisfied to be only Sojourners therein not Inheritors thereof by the strength of their Faith Heb. 11.9 That was the Grace which taught them both to wan◠and to wait for what a good God had promis'd them Hereby they were willing to walk as Pilgrims upon that very Land wherein they had the best Interest and whereunto the clearest Grant Deed of Gift and Title They all were Content through the Cordials and Comforts in believing Rom. 15.13 to have but a Stranger 's Portion in Earthly things because their Faith did assure them of their interest in the more certain Riches of an Heavenly Inheritance Heb. 11.13 14 15 16. Their Faith was quick-sighted to see the Promise afar off and long-handed too to embrace it at a great Distance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they saluted or kiss'd the Promise though it was Remote from them they as it were threw a kiss of love to it and to Christ in it as Christ threw his kisses of love from Heaven to them Cant. 1.1 As they lived in Faith so they died in Faith yea they died in the Faith of those Promises that they lived not to see them turned into Performances as they did not so we may not live to see many Promises and Prophecies fulfilled in our time yet like them we must Die in the Assurance of their Accomplishment to a very tittle and every Iota Matth. 5.18 and 24.34 35. we may not then say Where is the Promise c. 2 Pet. 3.4 for 't is in sure hands in the hands of a faithful Father 2 Tim. 2.13 his word is established in Heaven Psal 119.38 what he hath written he hath written and not the least Letter in it as Iota is in the Alphabet not a tittle or so much as an Hair-stroke or Accent upon the top of the Letter not one hair can perish from that sacred Head of the sacred Scriptures These Holy Patriarchs did as it were hug the Promise in the Arms of Faith and though they had not Possession yet the assurance of Possession did much cheer them and they knew Heaven was their Home which made them reckon this lower world as a strange Country They all therefore desired repatriâsse as Bernard phraseth it to pass only through it as Passengers do foreign Lands homeward returning all along to their Heavenly Country Hence some say Abraham was call'd the Hebrew Gen. 14.13 from Heber or Gneber which signifies a Pilgrim or Passenger thus the Septuagint read it Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jerom Transitori one that passeth along so did He his Son and Grandson not one of these three Patriarchs did dare to return to their Earthly Country either Chaldaea or Syria for fear of Idolatry Josh 24.2 and Gen. 31.19 They renounced the World and Avouched the Lord for their God Deut. 26.17 Therefore God was not ashamed to Avouch them for his Servants v. 18. and to prepare for them a city Heb. 11.16 seeing they were so well satisfied to Sojourn to and fro and to dwell only in Tents and Tabernacles as those that were in but not of this World John 15.19 hastening home 2 Pet. 3.12 to Heaven which ever moves yet is the place of our Rest as the Earth ever rests yet is the place of our Change and Flitting Thus outward motion may hold a good consistency with inward rest and outward rest may stand in congruity with inward disturbance and unquietness 'T were well if we would mind more Gods own method who at the Creation did first spread the Vault of Heaven and then laid the Foundation of the Earth which Divine Method doth manifestly teach us that our first thoughts should be for Heaven and our second only for the Earth 'T is said Heaven is Gods Throne and the Earth is his Footstool Isa 66.1 But alas Fond Man disorders the God of Orders Order in making the Earth his Throne and Heaven but his Footstool as he in his folly prefers Earthly before Heavenly things placing the World in his Heart Eccles 3.11 whereas God placed it under his Feet Psal 8.6 but trampling upon and treading under foot the Coelestial Treasure Alas The corrupt and carnal Nature of faln Man minds more the Heathens false and fallacious gloss O Cives Cives quaerenda pecunia primùm est virtus
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies one beside or without an House as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daâ—â— trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
accord among themselves about the manner of it some were for stabbing him others were for shooting him and a third for poysoning him Answerable to the Conspirators against Joseph who could not come to a Resolve whether they should slay him or famish him or sell him However such desperate malice had so Debauched their Reason and even Sataniz'd those Conspirators of our timâ— that as if they had been transformed into so many Breathing Devils they were transported â—or making surer work to try all or any of these three methods of destruction hâ—râ—upon 1. Conyers and Anderton two Monks with four Irish Ruffians were all or any of them â—ppointed to stab him as occasion offer'd and for doing this Villany a great Reward was promis'â— them c. 2. Groves and Pickering two other of theirs and the Devils Tools the former of the Laity the latter of the Clergy so called were assign'd to shoot him for which execrable Exploit they had fifteen hundred Pound promis'd them the one in Money the other in Money-worth if thirty thousand Masses at twelve pence a Mass said for his Soul be but worth so much Money si vult decipi decipiatur c. 3. Sir George Wakeman the Queens Physician hath by the appointment of this Conclave five thousand Pound paid him as part of his fifteen thousand granted him as his Opsonium or Salary to poyson the King in some of his delicate Doses Thus in this first parallel betwixt the Patriarchs of Rome designing to destroy his Majesty and those profligate Patriarchs to dispatch Joseph there is a congruity yet herein there is a disparity that the third project of the old Patriarchs prevail'd against Joseph to Sell him though they could neither Murder nor Famish him But the great and gracious Preserver of Men Job 7.20 who preserveth Man and Beast Psal 36.6 so that none need doubt of a Deity and Divine Providence hath hitherto preserv'd His Majesty from those brutish Men skilful all those three ways to destroy Ezek. 21.31 Gods Eye is still good to King and Kingdom Deut. 11.11 12. 2. Relating to Justice Godfrey who Represented His Majesty in Courts of Judicature and against whom they prevailed to Murder yet behold what a confusion came upon them both before the Murder and after 1. Before it when Sir Edmond-Bury was condemned by this cursed Consult for putting their Discover'd Plot upon Record Vernatti Le-Fair Prichard Kains a right Cain for Murdering Abel Girald Kelly Green Bury Hill c. are all Authoriz'd to dispatch him by what means they could best devise In pursuance of their Bloody purpose they Dog him above a Week having four thousand Pound promised them for so doing to be paid by the Lord Bellasis and Mr. Coleman but could not effect it This good Magistrate might say with David My Life is among Lions Leopards and among Boars and Bears every day Psal 57.4 as Joseph might say the same when so unhappily ordered among his Bloody-minded Brethren Hereof also Justice Godfrey was not a little sensible when he foretold his own Death saying sundry times I believe upon my Conscience I shall be the first Martyr And it may be easily imagined what a Torment it was to those Assassinates and Blood-hounds hired to destroy him with expedition any way this Company of Cut-throats when day by day they could not catch him in any of their Nets that they had spread or in any of their Pits that they had digged as David saith Psal 57.6 for him Oh how did their restless Rage and Malice make them howl like Dogs as David saith in the like case Psal 59.6 14. when they miss'd of their mischievous matters and returned re infectá the bloody deed undone one Evening after another for above a whole Week together How did those Devilish Doeg's or devouring Dogs run Barking like Mad-dogs round about the City as David saith there when they could not satisfie either their Malice or their Hunger to eat up his Flesh Psal 27.2 How did they Hunt him and Ferret him from place to place howling against Heaven like Hunger-bit Wolves Isa 8.21 when at their Wits-end in their malicious Murmurings And though the same Divine Providence that prevented the Slaughter-men of David permitted Justice Godfrey's to prevail against him Octob. 12.78 by trepanning him into Somerset-House where Hill who then dogg'd him about Nine a Clock at Night fawningly beseech'd him to step down the Back-yard and part Berry and Kelly who were then feignedly Fighting there pressing upon him Judas-like that his presence as a Justice of Peace would prevent further danger As God would have it the Justice though at first he slighted Hill's Hellish Insinuation by his earnest importunity went down having Hill before him little expecting that place to be his Slaughter-house Green and Gyrald come behind him and throw a long twisted Handkerchief over his Head about his Neck wherewith they pull'd him down then the pretended Quarrellers soon cease join their strength with those three Miscreants and with violent punches upon his Breast to prevent all noise quickly beat his Breath out of his Body yet then their Counsels were divided as theirs were about destroying Joseph for Gyrald thinking they had not kill'd him enough would have run him thorough with his Sword but his Brethren in Iniquity bade him forbear lest his Blood should make discovery of their Murder and Green fearing lest he should revive tramples upon him with both his Feet punching him therewith and then twisted his Head round with both his Hands But their great confusion was 2. After the Murder how to conceal it and convey the Carcase out of that Slaughter-House for the best advantage to their Catholick Cause First They remove the Corps from Chamber to Chamber several times not contenting themselves with his dead Carcase as safe any where there whether they had most treacherously decoy'd him while he was a living Man and Magistrate though some of them could please themselves with spitting in his Face when dead whom they durst not look in his Face while alive Secondly Not knowing what to do with him after they had kept him there four days the very time of dead Lazarus his beginning to stink John 11.17 39. 't was high time to convey him some whither God hid it from them to Bury him there in some By-hole that the place of his Slaughter might have been the place of his Sepulchre which if so might have been like Moses Sepulchre Deut. 34.6 unknown to any unto this day Some were for binding Weights about his Neck and casting the Carcase into the Thames But this was by an over-ruling Hand effectually oppos'd The Bodies and the Bones which are very many of the Righteous are in a good Keepers Hands Psal 34.20 and must not be hurl'd where wicked Men would but where the Holy God willeth But Thirdly Gyrald and Kelly though prompted to it by the Devil either in themselves or in his other Instruments Comrades of the
affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
descended from Righteous Lot who tho' he sinned by ignorance in committing a double incest yet served God with uprightness all his days so God for his sake suffered not Israel to meddle with them more than for their own sakes but warranted them to war against the Amorites Numb 21.21 22. and Deut 2.24 As God himself did direct Israel to all places so he did to them in all actions In which respect these Histories of Holy Scripture do excell all Humane Histories in the whole World And if God had not given diem his Divine Warrant for this War this new Generation after such long Travels in the Wilderness might have been afraid of War as their Fore-Fathers had been before them therefore gave he them this his word for their incouragement satisfaction and justification The Second Remark is A proffer of Peace in all Wars ought to be propounded first according to God's Rule Deut. 20.10 11. Thus Israel sent first the White Flagg of an Amicable Embassage before they hung out the Red Flagg of a Bloody War Tho' nothing seem more contrary to Peace than War yet War is not to be undertaken if Peace may be obtained without it Cuncta prius tentanda saith the Poet the Romans sent their Caduceum Hastam and 't is the practice of all Nations first to Proclaim Peace c. The Third Remarks is God infatuates those first whom he designs to destroy Quos destruit prius dementat Deus Sihon would not grant Israel passage v. 23. Numb 21. which Moses explaineth thus Deut. 2.30 and the Cause why this King of Heshbon would not grant leave to Israel who so solemnly engaged themselves to be no ways injurious to him or his they would not pillage or plunder in their passage but buy all necessaries with Money Numb 21.22 Deut. 2.28 keeping all along in the King's High-way common for all c. Notwithstanding this fair Apology for stopping the Enemies mouths and to clear Israel's innocency Sihon durst not trust them as it is expresly said Judg. 11.20 by that good Historian General Jephthah for Men muse as they use had he himself admission with a Potent Puissant Army into the bowels of any foreign Countrey he would keep no Covenants but take the opportunity of Spoil and would not easily be driven out and he thought the same of Israel out of his own fear and distrust But the principal Cause was God hardned Sihon's heart Deut. 2.30 that he might destroy him and therefore he not only denied Israel an innocent passage but also in an Hostile manner came forth to fight them when they had done him no injury nor provoked either him or his to this War N. B. See the sublime Infatuation God sent upon Sihon had he been so kind to Israel as the Edomites Moabites c. were who tho' at first they deny'd Israel passage through their Land Numb 20.18 c. yet as they passed along their Coasts they suffered them to buy such things as were necessary Deut. 2.29 Nor had Israel at this time any thoughts of taking Sihon's Country from him laying no claim to it but to the Land of Canaan which lay beyond it Deut. 2.28 29 30. and Judg. 11.19 20. and they now desire a peaceable passage through his Kingdom that they might Conquer the Canaanites beyond Jordan but instead of granting this or any Supplies as they marched along his Borders he falls foul upon them in fight so came only forth to fetch their own destruction God's Judgments need not go forth to find Wicked Men out they run headlong of themselves to meet their own bane the better half way they refusing to yield unto any terms of accommodation do thereby hasten their own downfall As God here did not impart his whole Councel to Israel concerning this Country which they expected not the Conquest of at this time while they were only in expectation of Conquering Canaan So this shews likewise that whoever have the offers of peace and reconciliation by the preaching of the Gospel and do gracelesly and obstinately not only refuse but reject the same such do but hasten on their own Damnation as Sihon c. did here Thus far the Antecedents now the Consequents from whence ariseth The Fourth Remark which is That Victory is of the Lord Psal 98.1 and Ps 44.3 c. Exod. 18.10 'T is indeed said that Israel smote Sihon c. Numb 21.24 yet this is explained that Jehovah the God of Israel delivered Sihon and all his People into Israel's hands Judg. 11.21 and Deut. 2.33 and the glory of this Victory is ascribed to the Lord Psal 135.10 11. and 136.17 18 19. Yea God saith by his Prophet I destroyed the Amorite before them whose Height was like the Height of Cedars and who was strong as the Oaks c. Amos 2.9 God gave this Victory and as Jephthah excellently Argueth being well acquainted with Scripture-History as all Generals ought to be the Lord of the whole Earth gave Israel all the Land of the Amorites to wit Arnon in the South Jabbok nigh to which Jacob wrestled with the Angel in the North the Desart of Arabia in the East and Jordan in the West Deut. 2.36 Judg. 11.21 22 23. Israel had a just title to all this Land by Law of Arms being Vanquished by Conquest in a lawful War and became Israel's first handsell c. The Fifth Remark is Israel's Victory over the Amorites here was not only total over Heshbon the Metropolis or Mother City and all her Daughters all the other Cities and Villages of the Land but they also recovered all those places which Sihon had taken from Moab Numb 21.26 Deut. 2.24 Had they belonged to the Moabites and in their possession the Israelites might not have medled with them Dent. 2.9 but now God the true proprietary of all Lands taketh from the Amorites who had won that Countrey from Moab and gave it to the Israelites Who destroyed Men Women and Children of every City but the Cattel and Spoil of the Cities they reserved for their own use Deut. 2.34 35. God had cursed Canaan on both sides of Jordan therefore he would not have any of his wicked Race to be preserved This was done according to the Law Deut. 20.14 15 16. which was a fulfilling of God's Judgment written The Roots of the wicked shall be dryed up from beneath his branches shall be cut off c. Job c. 18. v. 16 17. The sixth Remark is This Victory was so famous that it became a Proverb or By-word in derision of Sihon Numb 21.27 Some say that this Proverb was taken up first after that Sihon had conquered Heshbon out of the hands of Moab and that his Poetasters or Ballad-makers who penned popular Songs such as this was did compose these great swelling words of Vanity uttered by the Conquering Amorites And so they are the words of Sihon and his Favourites triumph over conquered Moab for their Idolatry Jer. 48.12 13. and 32 45
all the Reprobate 1 Chron. 18.13 but more fully by Christ than by David Isa 63.1 6. The accomplishment of which Promise David celebrateth Psal 60.14 Nor is this all that Balaam prophesies of Christ's Conquests but that he shall conquer the Remainders of the City which some take for Rome it being call'd per Antonomasiam the City by way of eminency as Christ over-turned Edom which some Rabbins read Rome Obad. ver 21. And as he over-turned Rome Pagan so he will assuredly do to Rome Papagan and all Kingdoms shall be the Lord's Rev. 11.15 The seventh and last Remark upon the first pare of Balaam's Prophecy concerning Christ is A bad Man a mad Prophet may make a very clear and comfortable Prophecy of the Messiah as Balaam doth here by whom he himself received no saving benefit Hereupon one Expositor doth excellently descant Thus the Church Christ's Garden enclosed Cant. 4.12 may be watered through a wooden Gutter The Sun may give its comfortable Light through a sluttish Window The fruitful Field may be well sowed with a dirty hand The Bell may call us to the Church tho' it self never enters in but by its sound The Well may yield excellent Water tho' it hath much Mud at the bottom To which I add Noah's Carpenters may make an Ark for the saving of others yet themselves perish in the Deluge Your Way-marks where one great Road divides it self into two Ways leading to several Cities c. may direct the Traveller into his right Road yet the Way-mark it self never stirs out of its place and a Candle may give light to the Labourers yet burn it self away c. Some save themselves and them that hear them 1 Tim. 4.16 Some themselves and not others some others and not themselves and some lastly neither save themselves nor others Now follows the second part of Balaam's Prophecy concerning the Destruction of many Nations that set themselves in opposition to Christ and his Kingdom and he begins 1. With Amalek ver 20. He looked on Amalek the Posterity of Esau Gen. 36.12 from whence is The first Remrrk That as the sight of Israel stirred up that spirit of Prophecy upon Balaam on the top of Pisgah to pour out a blessing on them ver 2. So the beholding of this wicked Amalek did occasion him to utter God's Curse and Judgment upon them here The second Remark hence is They that are first in the wicked Deed shall be also first in the woful Doom As Amalek was the first of the Nations that waged War against Christ in his Conduct of his Church through the Wilderness Exod. 17.8 c. So they are the first here that are doomed to utter destruction Because Amalek had not the fear of God before his Eyes Deut. 25.18 but was acted by that old Enmity betwixt Jaeob and Esau whose Grand-child Amalek was therefore the Lord threatned their Ruine Exod. 17.14 laying his hand upon his Throne and swearing to effect it ver 16. As Israel was the Lord's first-fruits Jer. 2.3 and therefore by him blest and preserved So Amalek being the first of those wicked Nations is devoted to destruction fulfill'd in part by Soul 1 Sam. 15. and by David 2 Sam. 8.2 c. and after by Mordecai in Haman the last of that Race we read of in Scriptures Esth 7. but spiritually by Christ c. The second People Balaam prophesied against here were the Keniteâ— ver 21 22. As Amalek was the principal Nation so Reshith Goim may be render'd for they were generally a People of Robust Bodies and of most Martial Minds therefore they led up the Devil's Front or Van-guard against God's Israel whereby they did but come forth to fetch in that Divine Doom and final fate of their perishing for ever Tho' the Amalekites did for a long time after this Flourish and were Famous for Warlike Atchievements among the Neighbouring Nations yet at the last all their Splendor did dwindle away into Smoak as if there never had been such a Nation Thus Deus tarditatem supplicii gravitate compensat tho' Divine Justice have sometimes but leaden feet in its coming slowly yet hath it Ioon hands and strikes home and dead when once it cometh So the Kenites are the second People in this dismal doom because they dwelt among the Amalekites whom Saul bid depart 1 Sam. 15.6 The First Remark concerning those Kenites is Some suppose them to be descended of Kain Adam's Eldest Son because Kain is named v. 22. but that cannot be for Kain's Posterity were destroyed by Noah's Deluge That Kain mentioned v. 22. may be the Name of some Famous Progenitor of those Kenites descending from him or the Name of some City of Note where they dwelt But others do better suppose them to be Midianites of the Posterity of Jethro who returned into Midian when he left Moses Exod. 18.1 27. Numb 10.29 30. Judg. 1.16 and 4.11 some of which in Sauâ—'s time had built their Nests among the Rocks as Eagles Obad. v. 4. Habak 2.9 as is here expressed Veshim Bashelang Kineka alluding to the name Kenites to those Saul said get ye down from those strong habitations trust not in them nor look on them as inaccessible for 't is a part of Amalek accursed of God The Second Remark is Such as would escape the punishments of the Wicked must separate themselves from their Company and Fellowship 2 Cor. 6.17 Revel 18.4 Isa 52.11 Thus those Kenites are commanded by Saul with much earnestness Go depart get yon down from among the Amalekites 1 Sam. 15.6 that is shift your habitations lest you perish with your evil Neighbours as Hamath did by lying so nigh to Damascus Zech. 9.2 the words v. 22. are in Hebrew thus Ki im Jiheieh lebagned Kain which we read Nevertheless the Kenite shall be wasted It may be rendred thus Paraphrastically If Cain Abel's Murderer was banish'd from his habitation c. Gen. 4.14 16. then thou Kenite shall not for ever abide in thy habitation tho' thou hast roosted thy self among the Rocks 't is an Irony thou shalt be Conquered The Third Remark is The wonderful word of Prophecy that God put into this Mad Prophet's mouth concerning those Kenites in those words Vntil Ashur shall carry thee away Captive the Hebrew Gnad ma Ashur Thisbeka our Margin reads it How long shall it be e're Ashur carry thee away Captive The time that Balaam thus Prophesied was in the year of the World 2553. and the accomplishment of this Prophecy was about 3416 year of the World when God sent Nebuchadnezzar against the Jews and against all those Nations round about Jer. 25.9 2 King 25.11 those Kenites then dwelling nigh unto them and therefore Balaam might well break forth into these words Who shall live when God doeth this v. 23. intimating hereby the great and grevious calamities of that time wherein the Assyrian that overflowing Scourge and Rod of God's Wrath Isa 10.5 c. should surely sweep all before him
Mischief to Israel might perish by the Sword of Israel among the perishing Midianites who as some say sinned that unpardonable sin against the Holy Ghost because so much Light in God's Mysteries was given to him as above Thus as Shimei sought his Servants and lost his life so Balaam did by seeking his Wages c. He who had said God sees no sin in Jacob now saith They have sinned and now may be cursed and conquered yet God bafflies him herein and disappoints his own desire of dying the death of the righteous he dying among the wicked as Ezek. 32.27 28. Oh that God would cause the false Prophets and the Vnclean Spirit for whom they act and by whom they are acted to pass out of our Land according to his Promise Zech. 13.2 The Sixth Remark is The great Spoil and Prey both of things Animate and Inanimate which those Conquering Israelites the twelve thousand Souldiers obtained from the whole Nation of the Conquer'd Midianites v. 9 10 11. as appeareth more largely by the distribution thereof v. 32 33 34 35. wherein one half of the Prey was given to the twelve thousand Souldiers who had hazarded their lives in the War and the other half to the vast body of Israel that staid still in the Camp v. 25 26 27. So that tho' the two parts of the Prey were made equal yet the two Parties betwixt whom they were divided were very unequal for the twelve thousand Warriours had one half of the whole Prey whereas the other half was divided among almost six hundred thousand that warred not in this Expedition David did indeed decree another Order of Division concerning the Spoils of War as his part is that goeth down to the Battel so shall his part be that stays with the stuff they shall part alike 1 Sam. 30.24 25. where that Case was differing from this for there First David's Men did go forth with minds prepared to fight but being wearied with their March sat down to refresh themselves that after a little rest they might also fall on upon the Enemy Secondly Their staying with the Carriages so nigh the Enemy did expose them to the peril of their lives as well as if they had fought yea sometimes such are in greater danger than they that manage the Battel where the Enemy is more Covetous than Valorous and wheels about to plunder the Carriages c. The Seventh Remark is Israel's Army did also burn down all the Cities of Midian and all their Castles v. 10. which the Chaldee expoundeth their Temples being places of their Idolatrous Worship and Houses of Heathenish Adoration c. Two Reasons may be rendred why those were thus destroyed The First is Lest they should make use of those places again at another time for their Superstitious services for this Cause our Henry the Eighth demolished so many Monasteries saying Corvorum Nidos esse penitùs diruendos ne iterùm Corvi ad Cohabitandum convolent those Crow-Nests were utterly to be destroyed lest the Crows should rally again and flye together to a farther employing them for their foul work The Second Reason is rather Lest Sloth or Avarice should have drawn any of the Israelites to roost themselves in any of those Crow-Nests and thereby neglect to pass over into the Land of Promise therefore their Cities Castles and Temples were all destroyed The Eighth Remark is The Expiation of the Conquerours from their Ceremonial pollution contracted by blood-shed from v. 13 to 25. As Melchisedeoh met Abraham returning from the slaughter of the Kings Gen. 14. so Moses meets those Children of Abraham returning from the slaughter of these Kings of Midian to Congratulate their return with Victorious Revenge and to receive a Rich Present for the Camp that went not out from the hands of those Conquerors v. 12 13. yet this stop'd not Moses's mouth as Bribes do too many Judges Hos 4.18 c. for he was wroth with the Captains for saving the Women alive saying that these were the tempting tools by Balaam's Counsel unto Israel v. 14 15 16. Tho' Moses was the meekest Man upon Earth in his own Matters yet was he blessedly blown up with zeal notwithstanding his transport of joy for the Victory in the matters of his God the Lord of Hosts to whom belonged the Victory Psal 98.1 he was a Lamb in his own Cause but a Lion in God's Holy Zeal is the Cream of all the Affections from hence he passed the Sentence saying Have ye saved those alive by whom ye so lately sinned and so lately suffered let all those Women who have known Man be killed v. 17. This was the first part of the Expiation which seemeth to have Cruelty in it that all those Captive Women who had known Man should be slain after quarter was given them but 't is probable the Souldiers had spared those Women not taking notice either of God's Command for sparing the Women c. Deut. 20 13. or they had no notice that this War was God's Vengeance upon the Women for their being so mischievous to the Camp of Israel Beside Women and Children being unable for War are not feared to fight the Conquerours and therefore are usually spared But Moses in this case might have a Warrant from God to give out this Command justly since all these by their sin are liable to God's justice at all times and are to give up their lives by what kind of death the Lord pleaseth God is the Lord both of life and death and can do nothing unjustly being justice it self and their little ones must be slain as a punishment to their Parents for their heinous wickedness and lest they should live to revenge their Parents slaughter but they reserved the Virgins whose Virginity might be known 1. By inspection of Matrons on the Tokens Deut. 22.15 17 c. 2. By their Age non apta Viro. uncapable to receive Man 3. By the Revelation of God 4. A probable Conjecture and no moral certainty was requisite yet this is one of Solomon's Secrets Prov. 30.19 Those Virgins were reserved either for Wives if Converted or for Servants or for Slaves to be sold c. The Ninth Remark is The second part of the Expiation which is purely legal as the former was seemingly cruel here Persons and things were purified by Ceremony only and herein appeared more Mercy than Cruelty from v. 19 to 26. War tho' lawful and taken up upon God's Command as this was yet v. 19. shews from God it hath a polluting property at least a Ceremonial uncleanness contracted by him that killeth as well as by him that toucheth the Party killed Numb 19.14 which should teach all Men not to have feet swift to shed blood Rom. 3.15 and things taken Captive as well as Persons must be purified v. 20 c. Beside the common Ordinance of Purifying by the water of purification Numb 19.9.12 15 19. Eleazdr here declares from God a particular law of purifying by fire those Vessels
2 3 7. 3. Their deliverance from that danger by whom and by what means vers 4 5 16. 4 The Intelligence they received there concerning the Universal Consternation both of Jericho and of all the Region round about it vers 8 9 10 11. 5 The Covenant they made with their Hostess for saving her Life and the Lives of her Relations found in her House vers 12 13 14 16 18 19 20. 6. Their Dismission from Jericho and safe Escape vers 15 16 21. 7. Their returning in safety to Joshua in Shittim with good tidings vers 22 23 24. This Sevenfold History containeth a manifold Mystery and meaning to be discoursed upon orderly in sundry Remarks The First is upon Joshua's Mission of the Spies to Jericho This was Joshua's First Pious and Politick Exploit Some object against this Act saying How could this be well done by Joshua when the same Act in Moses had such evil success Numb 13.3 c. and 14.1 c. Beside Joshua should have Acquiesced in the bare Promise of God for Performance c. Answer in General There is much difference betwixt Moses and Joshua's Mission of Spies both in the Actors Motives and in the the Manner and end For 1. In the first Mission the People made the first motion of it unto Moses out of their Fear and Distrust not from the Lord who commanded them immediately to go up without dread or discouragement Deut. 1.19 21 24. Moses upon the People's importunity consults with God who seeing they would not be satisfied without it permits it to be done but afterwards punisheth it with a sad success whereas in the 2. Mission Joshua acted alone without the People but undoubtedly with advice from God who had promised to be present with him in all his Enterprizes Josh 1.9 tho' not recorded in Circumstances as those of Gideon were Judg. 6.36 39. and 7.2 4 5 7 9. All wonderful condescensions in God to Man Secondly In Moses's Mission there were 12 Spies out of every Tribe one not only because it was done primarily and principally at the Instigation of all the Tribes but also because they were to search the whole Land in a time of deep security Beside Those 12. proved too many by ten for only two kept tight to their integrity the other ten did much mischief among the People at their Return But in Joshua's Mission two were enough to keep Counsel to search secretly and that but a small space of Ground no Man knew of their Mission save Joshua and themselves and notwithstanding all this privacy they had much adoe to secure themselves in that City the People of the Land being now alarm'd and awakened Thirdly In Moses's Mission the 12 Spies being publickly sent forth gave an Account at their Return to the whole Congregation Numb 13.26 which was the cause of their murmuring and Rebellion But in Joshua's Mission the 2 Spies being sent out privately gave an Account of their hazardous expedition to Joshua alone Josh 2.23 24. Fourthly In Moses's Mission the People prompted the sending of the 12 Spies from a distrustful fear and depending more on their own prudence and policy than on the precious promise and powerful Providence of God as plainly appeareth by the Consequences thereof but Joshua like a prudent General sent out his 2 Spies to view the Fortifications of the City and the Fortitude of the Citizens that he might the better manage his Siege against it yet not without due dependance upon Divine Assistance in the use of means Fifthly Tho' it be objected that it was Joshua's duty to depend upon God's Promise to deliver up the Land yet had it been no better than a tempting of God in Joshua to neglect the means Our Faith is never so strong as not to need farther confirmation as appeareth in the Instance of Gideon aforesaid nor doth assurance of the end occasion us to neglect the means conducing to the end in subserviency to Gods providence this rather causeth us to use them with more confidence and comfort The second Head of discourse upon those Spies sent out by Joshua is the peril they passed in their Spying work with Remarks upon it As 1. The Hebrew Doctors take upon them to tell us the names of those two Spies calling them Caleb and Phineas who did hazard their Lives in searching Jericho c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue for Caleb was a Pious Prince as appeared by his former Faithfulness in Moses's Mission of him Numb 14.24 c. And Phineas was a Pious Priest Psal 106.33 The loss of those 2 Men of figure had been a great loss to Israel The second Remark is Their danger was desperate for the Spies themselves were Spied by some of the Citizens which gave an Alarm to the whole City Those two Spies passing over the Fords of Jordan mentioned Josh 2.7 and Judg. 3.28 and 12.5 came by a Divine instinct in the twilight unto Rahabs House supposed a Victualling-house the most convenient hiding-Hiding-place for them because her House was nigh to the Gate and stood upon the Walls of the City from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoyning Tho' they slip'd in so secretly as they could before the Gates were shut yet was there a Watch set at the Gate because a powerful Adversary was not far from them who took notice of those two suspicious Persons gave notice of it to the King who evermore hath long Ears and who immediately upon this Universal Alarm sent to seize the Spies at Rahabs House Josh 2.1 2 3. This could not but break their Sleep tho' wearied with their long Walk and their Rest not so long as that of the Ark in the midst of Jordan after Josh 3.13 The third Head of discourse upon those Spies is Their deliverance from this imminent danger by whom and by what The first Remark is upon the Person who delivered the two Spies Rahab tho' she had been an Harlot as the word Zona signifies and as she is called Heb. 11.31 and Jam. 2.25 heretofore yet now was become a true Convert being furnished with the graces both of Faith and Repentance As the two Scriptures afore quoted do give an account of her Faith in entertaining the Spies in Peace so her whole discourse with those Spies did demonstrate her to be a true penitent She doth not only abstain from doing any Injury her self unto those Spies but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them which could not be had she not been a true Convert Besides tho' the word Zonah doth signify an Harlot as before yet it signifies an Hostess or Victualler one that dresseth and selleth Meat so Lzun and Zona are used for Meat Dan. 4.12 and Psal 144.13 and this probably was Rahabs profession which was a Trade Infamous among the
once Familiarity and Fear Familiarity with him in our Conversation and fear of him in his Commands God loves to be acquainted with Men in the Walks of their Obedience yet he takes state upon him in his ordinances and will be trembled at in his Word and Judgments Thus it is said of Christ Surely they will Reverence my Son Matth. 21.37 As the Ark of Gods presence and Hearers are all here and before the Lord to hear his word Act. 10.33 which ought to be trembled at then God will respect us Isa 66.2 There be many more Parities or Congruities follow to be spoke to in their proper place the Sixth whereof leads in The Fourth Remark which is As by the Ark of God the River Jordan was divided and dried up insomuch that the People went dry and safe over to Canaan So by the Son of God a most plain easy and ready way is made through the Horrours of Death for us to come safely to our Heavenly Canaan and Kingdom Psal 23.4 Heb. 10.19 20. This drying up of Jordan by the Ark approaching it Josh 3.13 was a wonderful work of God and much admired by the Psalmist Psal 11.4 3 5. The many circumstances of this miracle make it the more marvelous as 1. the Time when namely at such a time when Jordan overflowed all its Banks Josh 3.15 at the time of Barly Harvest This might be Natural 1 Chron. 12.15 as to Nilus and other Rivers caused by the melting of Snow which lieth all Winter upon the adjacent Mountains and is melted in their Harvest time by the Heat of the Sun Therefore the drying of it up when it was under its most dreadful innundation must needs be the more Supernatural Hereupon the Psalmist asks the Question what ailed thee oh thou Jordan that thou wast driven back c Psal 114.5 as if he had said what was the matter What power overpower'd thee Can there any natural reasons be rendred for it No it was God powerful presence thou saw that did affright thee and not only stop'd thee in thy natural course but also caused thee to run a Retrograde Motion as God chused this very time of an Innundation 1. that his powerful kindness to Israel might be more singular and the Miracle the more admirable when God will perform his promises of deliverance to his People no created Being can obstruct his Proceedings for all Creatures are Gods Servants Psal 119.91 and shall contribute their help and not hindrances 2. So it most highly commends the strong Faith of those Holy Priests that did first set their Feet upon those Waters while they so fearfully overflowed and ran with such a rapid fierce and strong Currant 3. and Lastly this time likewise gives the greatest illustration of Gods good providence toward his People in bringing them into the Land of their Enemies even in Harvest time when it was the best furnished with all necessary Provision both for the present and the following Year here one Sowed and another Reaped Joh. 4.37 The Second Circumstance that exalts this Miracle is The place where it was wrought what part of Jordan must be dried up for Israel's March over into Canaan No place of Jordan must serve but that part which was Right over against Jericho Josh 3.16 This was the place which God chose because 1. God would shew himself to be their Captain who would lead them over in safety there where there was a strong City a potent King and a valiant People 2. Because this wonderful wafting Israel over safely there would strike a greater terror upon the Hearts of their Enemies 3. To Signalize this very place call'd after Bethabara Trajectum or place of passage where John the Baptist did Baptize the Lord Jesus Joh. 1.28 c. Here Baptism was first Administred not without Divine Direction being fore-shadowed by Israel's passage through Jordan as before through the Red-Sea 1 Cor. 10.2 to signify that Christ is the true Beth-Abara or place of passage into our Heavenly inheritance Eph. 2.18 To which may be added 4. because this place led Israel to the most pleasant and fruitful part of Canaan and therefore the most convenient both for Israel's refreshment after their long and tedious Marches and for their encouragement to their present expedition The 3. Circumstance that makes this Miracle famous is The manner how this differ'd from the drying up of the Red-Sea for 1. That deliver'd them from the Egyptians but this led them into Canaan 2. In that the Waters stood up on each side as a wall in this the upper Waters only stood up on an heap the nether Waters were clean cut off as with a Sword Job 6.17 saith Tremellius and ran away into the Dead Sea 3. There the Waters were divided at the stretching out of Moses's Rod but this was done by the presence of the Ark of Gods presence Lastly this huge Heap of the upper Waters of Jordan did not fall all at once as the Red Sea did to drown the Egyptians but being Restrain'd by the power of God abated by little and little and brought to their ordinary course otherwise the Heap being higher than the Banks had drown'd all the Country by a sudden and entire Fall The Fourth Circumstance of this marvelous Miracle is The means whereby Israel was transported it was not by Bridges or by Boats c. but on Foot yet dry shod notwithstanding the vast Innundation which teacheth us that such as are Israelites indeed Joh. 1.47 Need not to fear their passage through Jordan the Agonies of a corporal Death having the Ark of Gods Covenant in their Eye to take possession of the Heavenly Canaan Eph. 2.18 The Fifth Remark is These Holy Priests that bare the Ark of the Lord stood betwixt the People and danger as a wall of Defence to them whether their station appointed them were either in the middle of Jordan as some say from vers 17. then they preserved them from fear of the Flood overflowing them in the midst of the River or if the Priests marched end-Ways through the River to the brink of it on the other side as others do interpret vers 8. lest the People should otherwise get before the Ark who were bid to follow after it then the Priests exposed themselves to the Peril of the Enemy who might be ready to hinder their Landing as Rationally could not but be expected In which case the Peril of those Holy Priests must needs be the greater because of their distance 2000 Cubits from the rest of the Army However understood it teacheth us That 't is the frequent State and Portion of Gospel-Ministers to be most exposed unto Peril from Persecutors whose constant Cry is smite the Shepherds and the Sheep be soon scattered c. Zech. 13.7 Oh pray for Pastors who bear the brunt and burden of the Day The Sixth and last Remark is Those whom God gives up to Destruction he first gives them over to Infatuation which is the English of
present difficulties and future danger 4. To testify that God was reconciled to them by renewing his Covenant herein with them their Parents Rebellions being no longer to be charged upon them 5. To distinguish them from the Vncircumcised Canaanites c. 6. To oblige them in performing all God enjoyned them to do in Canaan Exod. 12.25 Levit. 23.10 Numb 15.2 c. The Third Remark is The marvelous Divine Protection and Preservation of Israel during their soreness under present circumcision when Jordan shut them up behind a mighty and malicious Adversary was before them who surely consulted to ruin them upon all Advantages and who never could meet with a fairer and fitter opportunity than they hadat this time for had they come forth in Arms upon them now while they were sore of their Wounds in Circumcision as Simeâ—n and Levi did upon the Shechemites Gen. 34.25 26 c. They might easily have slaughter'd them while they were utterly disabled to save themselves either by Flight or resistance in Fight As this demonstrates the strength of their Faith thus tried in exposing themselves to such desperate danger When God commanded it to be done they must obey relying wholly upon God's Power and providence for their preservation so on the other hand it most highly commends the excellency of God's Protection over all those that keep within Gods precincts The same Almighty Power that had closely shut up the Egyptians with the three days Darkness So that none of them could stir out of his place Exod. 10.22.23 while Moses had as some say circumcised Israel to prepare them then for the following passover Exod. 12 44.48 Accordingly when Joshua doth the like to Israel here the great God doth the like to the Canaanites as he had done to the Egyptians smiting them with such a confounding Consternation that they durst not move out of their lurking holes to improve an opportunity so fair for them verse 1. Here otherwise they might with ease have cut off those disabled Invaders The Fourth Remark is The Parity or Congruity betwixt Joshua and Jesus the Type and the Antitype over and above what is mentioned before As 1. Joshua was magnified in his Authority over and Reputation among the People as a fit successour of Moses by dividing the Waters of Jordan at the presence of the Ark of God Josh 3.3.7 and 4.14 c. So our Jesus was magnified in the same Jordan by the dividing of the Heavens and the presence of the Spirit of God descending like a Dove and resting upon him Math. 3.16 17. 2. As Joshua led Israel through the Waters of Jordan unto Canaan so our Jesus leads the Israel of God his Redeemed through many Waters of affliction and of Death it self into the Heavenly Canaan Psal 23.4 3. as Joshua brought into Canaan both those who were circumcised in Egypt being then under 20. years of age and now survived and those who were uncircumcised in the Wilderness so our Jesus brings all Believers both the Circumcised Jews and the Vncircumcised Gentiles into Heaven Col. 3.11 Ephes 2.14 Gal. 5.6 and 6.15 4. as Joshua brought even the Uncircumcised over Jordan that they might not ascribe it to their Circumcision and Merits so our Jesus does all for us out of free grace c. 5. it was not Moses but Joshua that Circumcised Israel so the Law sanctifies not but Grace by Christ Rom. 8.3 Heb. 7.19 The Fifth Remark is The Celebration of the Passover a few days after their Circumcision vers 10. So great was the priviledge of Israels taking Possession of the Earthly Canaan a Type of the Heavenly the Land of promise that they must pass under a double Preparation before they can possess it Those two standing Sacraments of the Old Testament must sanctify Israel for this priviledge how much more do we need the two Gospel-Sacraments to sanctify and prepare us for Heaven c. This was Israel's Third Passover the first being at their departure from Egypt Ezod 12.25 The second was at Mount Sinai where the Law was given Numb 9.1.2 Which was their second Year in the Wilderness then was both this and Circumcision omitted for above 38 Years till they came into Canaan and there both were received as above and then was their Third Passover as here for in their Wilderness Travels because of their frequent and uncertain removes both these and all other Sacrifices were neglected Amos 5.25 As was the Feast of Tabernacles for many ages at least not in due manner observed Nehem. 8.16 17 18. Which we may justly wonder at but Vexatio dat Intellectum their Captivity in Babylon did rub up their memories at their return from it To which may be added as an Apology for their omitting the Passover that the Law of it seems peculiarly to appertain to the Land of promise when ye come into the Land Exod. 12.25 And their second Passover Numb 9 was not kept by the General Law of God concerning it but by a particular New Command whereof there was no need had they been bound by a Law and a Priviledge which dispensed with some to keep it upon the 14th Day of the Second Month Numb 9.6.10 c. as was done likewise in respect of time in that of Hezekiahs 2 Chron 30.3 c. The Sixth Remark is The Cessation of Manna on the Morrow after the Passover verse 11 12. when the People met with both Old Corn which they found in the Barns of those Canaanites who for fear were fled to their strong Cities or remoter places and with New Corn also which they found standing upon the ground it being now their Harvest-time Mark Gods method here Israel must first renew their Covenant in partaking the two Seals of it with God and must bring a Shake-sheaf unto the Priest as an Offering to the Lord Levit. 23.10.14 c. 'T was fit that God the giver of those precious fruits Jam. 5.7 should be served first before they served themselves after their observation of those Holy Ordinances these outward blessings were sanctified to them and then was there no farther need of Manna wherewith God had fed them forty years The reasons why Manna then ceased are these 1. When God gives store of ordinary Means then Extraordinary Miracles are not to be expected He that now calleth for a Miracle is a Miracle himself saith Austin There was now plenty of other Provision 2. That all might understand this Manna was not an ordinary Product of Nature as Hail c. be but a free and liberal Gift of God Israel might think it natural because it continued so long this thought was confuted by its ceasing 3. That this Heavenly gift might no more come into contempt for if they wantonly loathed it in the time of their necessity of it when they had no other food Numb 11.6 lightly came by was lightly set by citò parta vilescunt how much more would they have loathed it in a Land flowing with Milk and
Numb 31.6 as here in the siege of Jericho but its Absence had been fatal to them Numb 14.44 45. Tho' its Presence was successful to such as stood on good Terms with God yet was it not so to those Carnal Confidents 1 Sam. 4.3.4 5 6. who made an Idol of its Wood and an Antidote for their own wickedness the Ark was present at which they Triumph'd before and without a Victory as the Philistines trembled without any cause but God was not Present not as a Friend saith Josephus but as an Enemy they trusted more in the bare sign of Gods Presence than in the sure Promises of God to be apprehended Alas What was the Ark without the God of the Ark And What are Ordinances of God without the God of those Ordinances Those profligate Priests and People cried the Ark shall save us But David did better tho' he sent the Ark into Joab's Camp before Rabbah 2 Sam. 11.11 yet sent he it back to Jerusalem when he fled with a slender Army from Rebellious Absolom and when he never more needed the comfort of its presence 2 Sam. 15.25 26. well knowing that God could save without it as well as with it relying more upon Gods powerful Presence which was the substance and would be a Sanctuary to him in his banishment Ezek. 11.16 than upon the Ark which was but a sign and shaddow of it The Eighth Remark concerneth 2. The inward Means which is Faith affirmed Hebr. 11.30 both in Joshua the General and in the Priests and People tho' many other Graces were here Acted as Vnanimity Patience Constancy c. yet no Grace is named by the Apostle there save only the Grace of Faith because that is the Mother-Grace which quickens all the other her Daughters nor was this an Historical or a Miraculous Faith like that Mat. 21.21 22. of removing Mountains tho' a Miracle was wrought by it but it was a saving Faith for that is the Faith which our Apostle discourseth upon there Or did this Faith effect so great a work as it was a justifying Faith only but as it laid hold 1. on Gods precept Josh 6.1 and then on Gods promise vers 5. So that in this Act of Faith there was not only Obedience to Gods precept but also a firm Dependance upon Gods Promise first made to Abraham of giving Canaan to his Seed and now renewed to them Tho' the outward means as the blowing of Rams Horns seemed never so childish and contemptible to Carnal Reason yet when Faith as the inward means doth make use even of scorned ways because they are Divinely prescribed then doth the Soul mind its Duty and soon finds Gods Mercy as here when second causes are weakest then should our Faith be strongest if a Divine Warrant be but our prop and bottom Thus Sarah's Womb being dead required a more lively Faith Rom. 4.16 17 18 19 20 c. are the means we make use of either in sacred or secular affairs the very appointments of God then ought we to wait in them by Faith tho' they be never so mean expecting a Blessing of success from him that appointed them Faith in Gods promise is the foundation of Prayer and Prayer is the fervency of Faith when we can turn Gods precepts and promises into prayers Casting our burden upon the Lord by Faith then God will turn them into performances that we may be sustained Psal 55.22 Moreover Faith is such a God-pleasing Grace Hebr. 11.6 That God oft Honoureth it with doing those things which his own power and not our Faith performeth as here it was Gods Power and not Israels that overthrew Jericho's Walls appropriating Faith makes that which is Gods to become ours c. The Ninth Remark respecteth the Manner namely compassing about it seven Days c. This is not the manner of Conquerers to walk round a besieged City only but to assault and storm it This manner may be considered 1. As to its posture and 2. As to its extent First The Posture was a walking posture as it had no direct or probable Tendency for subduing the City so it likewise seemed Ridiculous to the Rude Citizens who might well scoffingly say What are these foolish People doing Have they not had a walk long enough for forty Years in the Wilderness that now they have a new walk round about our Walls and that once every Day for six days together They desire indeed to possess our City but they may compass it long enough before that posture can conquer it c. besides this posture seem'd Perilous as well as Ridiculous for though at that time they had no Guns as now yet had they Engines to throw great Stones at a great distance wherewith Archimedes frighted the Romans when they besieged Syracuse c. Notwithstanding their danger to have some at least knock'd on the Head by those Engines in their walking so oft about c. Yet God will make Jericho as well as his Israel know that he can give Victory to their Feet as well as to their Hands God oftentimes delighteth to go some way of his own which is not Man's way and worketh his own Will by such means and in such a manner as the World judges both Perilous and Ridiculous As the greater was God's Glory in effecting this great work wherein Israel contributed nothing to it so the stronger was Israel's Faith in believing it should be effected notwithstanding both the Difficulty Danger and Improbability of Means and Manner c. The Tenth Remark introduceth the second branch of the manner to wit the extent As 1. Israel's posture was a walking not a warring or fighting posture not one Sword of an Israelite drawn not one stroke by any struck not any Engine used to make one breach in any part of the Besieged City So 2. The extent of this walking posture to be considered in two Respects or Terms 1. The Term of place How far Israel walkked And 2. The Term of Time how oft they walked that term of place First The Term of place or space of ground they walked was 1. Negatively not an Acre or Furlong or any such measures of Miles nor was it an half-turn c. but 2. Positively It must be a whole turn a Circumambulation a compassing the City round about as Vaiaseb and Holekim Halok Hebr. signifie Ver. 3.11 13. and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.30 imports their drawing a Circle round about the City Had they not gone round about all had not been their own They had Conquer'd no more than they had compass'd so had done their work but to half part Yet at the best if we judge of this Action in it self as Treading a Circle Ludionum ludibria potiùs Censeri debetur quà m Bellatorum Stratagemata It looks more like Childrens Play in treading a Maze than any Stratagem of Warriours All this was to teach Israel not to expect success from their own Prowess or Policy but meerly from the
for the City Timnath-Serah which he chose call'd Timnath heres which signifies the Picture of the Sun which was there worship'd Judg. 2.9 in detestation whereof the Name was altered by tranposition of Letters Here 's for Serah was on old ruinous City which he was forced to repair before he could inhabit it and Masius tells a Story of Paula whom Jerom writes to how she went to visit Joshua's Sepulchre in this City Josh 24.30 and there wondered that he who was the principal Divider of that fruitful Land to others should set out for himself no richer Revenues but the meanest and barrenest part thereof as the Hebrew word Bethubem here signifieth yet lower nor still was this the whole of Joshua's Condescension for he receiv'd this poor pittance not by Lot as the Tribes did their Lands but by Gift The Children of Israel gave an Inheritance to Joshua ver 49. and 50. He acknowledged it a Gift to him from the People over whom God had placed him their Governour and General though it was only the People's free Assent unto the Lord's Promise or Precept for undoubtedly the Lord said the same to Moses concerning Joshua as well as Caleb Josh 14.6 seeing Joshua had shewed the same Courage and Faithfulness in espying out the Land of Canaan which Caleb did Numb 14.6.30 therefore must receive the same equal encouragement and comfort from God at that time namely to have such parts of the Land when it was Conquered as they desired Oh sweet Spirited Modest Humble Low-condescending Joshua in all these aforementioned Particulars But all this was done that there might be the greater Congruity betwixt Joshua the Type and our blessed Jesus the Antitype who did Exouthenize or empty'd himself condescending to come in the form of a Servant to his Redeemed People to whom he saith concerning the work of my hands command ye me Isa 45.11 Christ indeed became poor to make us rich 2 Cor. 8.9 was born lived and died poor c. CHAP. XX. JOshua the Twentieth appointeth the Cities of Refuge according to God's Command Exod. 21.13 Numb 35.6.11.14 c. Deut. 19.2.9 The Remarks upon it are principally Three The First Remark is The end why God appointed those Cities of Refuge was for the preservation of the Life of Man so tender is the Lord of the Effusion of Bloud that he provides six Sanctuaries here to save Mans Life from the Avenger of Bloud least he should take his private revenge while his Bloud waxed hot within him for the loss of some near Kinsman Deut. 19.5 6. Well doth Job Characterize God The Preserver of Men Job 7.20 and well doth the Apostle Adore God's Philanthropy or Love to Mankind Tit. 3 4. So precious is the Bloud not only of his Saints though that be chiefly but of all his Reasonable Creatures in the sight of God Ps 72.14 and 116.15 compared with this care of God to Man in general Here therefore all those Cities of Refuge were placed in open view and as some say paved all the way as a Mark of Direction yea and situated at a just distance that the Innocent Party might repair from all parts in due time without enquiring the way thither least the Pursuer thereby overtake the pursued The Second Remark is The Form or priviledge of this Asylum or Sanctuary teaching 1. Who were capable of it not the wilful Murderer such saith God shall be Haled from the Horns of the Altar Exod. 21.14 as Joab was 1 Kings 2.31.34 but only Casual Manslayers without any premeditated Malice the Lord acting by them as meer Instruments in his hand without any purpose or intention on their part Exod. 21.13 2. What was this Priviledge namely security from the Avenger and a safe Judiciary Tryal if his Slaughter be found Chance-Medley The practice of Princes in protecting wilful Murderers is quite contrary to this Law of God much more the Pope's dispensing with such as if wiser than Solomon who saith A Man that doth Violence to the Bloud of any Person shall flee to the Pit let no Man stay him Prov. 28.17 God's Law is Draw such from the Altar to the Halter least the Land be Defiled with Bloud The Third Remark is How long they were to stay in those Cities and that was to the Death of the High-Priest Numb 35.25 Josh 20.6 then had he a Release after a long confinement which was his punishment for his carelesness c. because the High-Priest was a Type of Christ and so this Release was a shadow of our Redemption by the Death of Christ who was also Typed out by all those six Cities of Refuge 3 on this side Jordan and 3 on that if we run to this Rock for our Refuge we are safe Prov. 18.10 and none can pull us out of his and his Fathers hands Joh. 10.28 29. He is our best Sanctuary when pursued at the Heels by the Avenger of Blood Divine Justice and by the Guilt of our own Evil Consciences c. If we be in Christ the Rock Temptations and Oppositions do as the Waves dash upon us indeed but 't is to break themselves all asunder c. CHAP. XXI JOshua the Twenty first Is a Narrative of the Cities divided and given by Lot unto the Priests and Levites from ver 1. to ver 43. Hence the Remarks are First The Fathers of the Order of Aaron come and make their claim v. 1 2. when the whole Land was now distributed among the several Tribes which they could not do sooner for they were not forgotten in the foregoing division because they were to have their Cities and Inheritances out of the other several Tribes amongst whom they were to be dispers'd according to Jacob's Prophecy Gen. 49.7 that they might the more easily frequently and effectually as they were obliged teach Israel Gods Judgments Deut. 33.10 and that the People might upon all occasions resort to them for learning the sense of the Law of God Mal. 2.7 and they do not here refer themselves to the Charity and Devotion of the People for their Mantenance out of any free Gifts but they ground their claim upon the Command of God to Moses Numb 35.2 nor was this a General Command only of Cities and Suburbs to be given to them and the rest to be referr'd to the pleasure of the People but the number of those Cities are expresly named to be forty eight Cities and their Lands and Suburbs are exactly measured in their extent belonging to the Levites not for Tillage for the Levites were to have no such Employment Numb 18.20.24 but for Pasture Pleasure and other Country Commodities Besides all other means of their maintenance are precisely prescribed as being the portion which God had appropriated to himself and bestowed upon them as his Ministers that administred unto him that so they might not stand to the courtesie of the People but acknowledge the Lord alone to be their only Benefactor The Second Remark is The Children of Israel's readiness to
Abraham the first time at their entrance into Canaan Josh 8.30.33 And here have we his second Renewing and Ratifying of this ancient and solemn League and Covenant ver 25. so sollicitous was he of the publick weal both of Church and State after his Decease well knowing that this was a blessed means to bind their treacherous hearts to a better behaviour which otherwise would be ready enough to slip the old Collar if new Bonds were not laid upon them Whereupon Joshua brings Israel twice into the Bonds of the Covenant so called Ezek. 20.37 because such Bonds of Vows and Covenants rightly made and renewed are of singular use to keep the minds of Men within the bounds of obedience and to make Men more firm constant and peremptory in ways of well doing This Three fold Cord cannot quickly be broken Eccles 4.12 The Second Remark is The Place where this Covenant was Renewed namely at Shechem ver 1. Thither Joshua calls and convenes his Second Parliament as the First is supposed to be at Shilo ten Miles distant from Shechem as Jerom affirms for tho' Shilo was the place in Ordinary of Joshua's Assembling the Congregatson of Israel together Josh 18.1 because the Tabernacle was then fixed there having the Ark the visible sign of God's presence in it yet Shechem is expresly said to be the place of this New Convention and where the Old Covenant must be renewed which was an extraordinary Occasion and thereupon it was in the power of Joshua to remove the Ark thither as was done under the Government of Eli 1 Snm. 4.3 and of David 2 Sam. 15.24 upon great Emergencies therefore it is said they presented themselves before the Lord at Shechem ver 1. and by the Sanctuary of the Lord ver 26. For this Sacred Assembly met together for such a Religious Exercise of Contracting a Covenant with God and having the Ark of Gods presence with them might well be said to present themselves before God who is present in all such Assemblies Exod. 20.24 Ps 82.1 Math. 18.20 So the Name of God's Sanctuary is given to it Moreover there be many Reasons why this Parliament was held at Shechem as at a place convenient for it because First It was the Chief City of Ephraim Joshua's Tribe so this Noble City was the fittest to entertain such a Noble Assembly Secondly It was near to Joshua's City whose Age had now made him infirm and therefore the ease of Israel's Supream Governour must be consulted in the choice of a place for his Presence Thirdly Shechem was a Levitical City given to the Tribe of Levi as an Academy and one of the Cities of Refuge which were Sanctuaries appointed of God Josh 20.7 and 21.21 so a fit place Fourthly This City was the Place where was the solemn Burial of Blessed Joseph's Bones as is implied here ver 32. and for the Burial of the rest of the Patriarchs Acts 7.15 16. Therefore was it designed for this last solemn Convention Fifthly Above all Shechem being the very place where the Covenant was first contracted betwixt God and Abraham Gen. 12.6 7. and being the very place where the same Covenant was Renewed again betwixt God and Israel Abraham's Seed at their first entrance into this Land of Promise Josh 8.30.33 between the two Mountains of Ebal and Gerizzim which were very near to Shechem as appeareth from Judg. 9.6 7. where Jotham spoke his Parable from the top of Mount Gerizzim to the Men of Shechem Anointing Abimelech that Bastard in the Valley which lay betwixt it and Mount Ebal a place employed for Religious Services Deut. 11.29 and 27.12 therefore Joshua might well judge this place most proper both for Reviving the Remembrance of God's Covenant with Abraham there and for reminding this same People of their former Obligations unto the Lord there as likewise to engage them in a farther ratification of them in their Faith c. The Third Remark is The August and Elegant Oration which dying Joshua spake to this Parliament at Shechem beside what he had spoken in the foregoing Chapter upon this occasion of Renewing the Covenant wherein observe 1. His Exordium he begins in the Name of the Lord and not in his own Name ver 2. and 2. His Proposition Exhorting Israel to a perseverance in the pure Worship of God ver 14. 3. This Proposition he confirms both by Argument and by Example By Argument First Demonstrating how God had obliged them to a constant obedience by his manifold Mercies that Mercy might enforce them the firmer to duty Then gives them an Historical Narrative of what God had done for them and for their Fore-Fathers beginning at God's call of Abraham out of his Idolatrous Country ver 2 3. giving him Isaac the Heir of the Covenant and of a numerous Offspring which God brought out of Egypt ver 4 5 6 and destroyed the Egyptians ver 7. nourish'd them in the Wilderness and gave them Victory over the Amorites ver 8. and turn'd Balaam's Curse into a Blessing and gave them Canaan ver 9 10 to 14. Then Secondly He confirms his Proposition by Example as well as by Argument laying before them the pattern of their Predecessors how ill it fared with them while Idolaters and how well when purged from Idolatry ver 14. and not only so but he lays his own example before them ver 15. Telling them likewise that it was impossible for them to serve both God and Idols for God would be served truly without halting and throughly without halving ver 19. and that God would severely judge them if they proved Apostates ver 20. The Fourth Remark is Israel's Ready obedience unto all that Joshua commanded them in the Name of the Lord. They voluntarily enter into the Bonds of the Covenant and make a solemn profession of their Faith and faithfully promise a firm perseverance in the pure Worship of the true God ver 16 17 18 21 24. N. B. Joshua in bidding them chuse you whom ye will serve ver 15. doth not leave them to their own free choice to do either but proveth hereby their voluntary and professed subjection to the true Religion that their own free choice thereof might more powerfully oblige them to a constancy in their Covenant And they answer we will serve the Lord and God forbid we should do otherwise ver 16.21.24 This was well resolved had it been as well performed They seem to bind themselves again and again that they would keep touch with God by an Unalterable Resolution but alass soon after Joshua's death they started aside like a broken how Ps 78.57 Hos 7.16 As plainly appeareth in their serving of Baalim Judg. 2.10 11 12 13 c. The Fifth Remark is Joshua's Ratifying this Renewed Covenant its Renovation must be corroborated with a Ratification Joshua as God's Vicar General ratified this Covenant by a Three-fold means First By Preaching to the People pressing hard upon them again and again as in a Dialogue or Conference with
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
of Israel Immedicabile Vulnus ense Recidendum est nè pars sincera trahatur A Second Reason may be this No doubt but God's pure Eyes did utterly abhor those Abominable Villanies found at this time in the Tribe of Benjamin God could not look upon them but he must loath them and therefore determin'd their utter Destruction which must be done by the hands of Israel and this second Loss must more Exasperate and Enrage the Israelites against Benjamin on purpose to effect the Extirpation of the Benjamites The Fifth Remark is The Third Battle in this Civil War the Proverb is Beware the Third time for the Third time pays for all this held true here Had Benjamin bewared this Third Battle it had been better for him but being flushed with his two former Victories and even drunk with a double Success he scorned to make any Motions of Brotherly Accommodations On the other hand when Israel having bought more wit and paid so dear for better learning by their two former Losses can now find the right way of doing all things well and according to God's Will then the total and final Victory falls into their hands and this Victory was obtained by Three Special Means First By their Sincere Repentance described in the Various Indications of it ver 26. Secondly By a Divine Assistance both prayed for by them and promis'd by God to them ver 26 27 28. And Thirdly By a Stratagem Related in the whole ver 29. to 36. and then in its parts from ver 86. to 48. First of the first Means their Real Repentance now they go up to Shilo humble themselves before the Lord by Fasting and Prayer for their Sins having before bewailed only their Losses whereof they now were more sensible as being the true procuring causes of both their former Miscarriages in Battle Nor were they so slight formal and perfunctory in those Duties of Humiliation as they had been before but like right Mourners their Sorrow was now according to God they sorrowed after a Godly sort 2 Cor. 7.9 10 11. and this they did from Morning to Evening offering up to God not only Burnt-Offerings to make an Attonement for their sins but also Peace-Offerings to testifie their Thankfulness for the Victory which though not yet won yet they were confident God would give it to them This was a true Triumph of Faith before the Victo-having now sought God after a right manner Secondly Of the Second Means A Divine Assistance In the Second Battle upon their Inquiry God had bid them go up against Benjamin ver 23. but he did not promise his Assisting presence therein nor indeed did they pray for it at that time but now as they find a praying Heart for God's Presence so God finds a pitying heart Psal 10.17 to promise his presence to them ver 27 28. They enquire of the Lord now about their Success which they had not done before as not doubting of Victory in the two former Battles going to them as Men go to a Lottery with Heads full of Hopes but return'd with Hearts full of Blanks But now God gives them a full and satisfactory Answer to all their Desires a promise of Divine Assistance which gave them Assurance of obtaining the Victory N. B. This was done in Phinehas's Day which gives some light that it was long before Samson and 't was done by Vrim and Thummim which is mentioned Numb 27.21 and which Josephus saith used to have great splendour and brightness in the pretious Stones when Victory was foreshewed Thirdly The Third Means was the Stratagem they made use of for the circumventing of Benjamin the liers in wait ver 29. even round about Gibeah 1. 'T is Remarkable that though the Israelites had been much corrupted by their familiar conversing with the Conquered Canaanites yet were they not tainted with that Pagan Superstition of observing some places more unlucky than another as Benhadad thought fighting in the plain Valleys was more lucky and fortunate than fighting on the rising Hills 1 Kings 20.23.28 but Israel did not impute their discomsiture in the first Battle to any unluckiness of that place where the Battle was fought but pitched their Second Battle in the very same place as it is expresly recorded ver 22. N. B. There be indeed two Learned Authors Serrarius and Tirrinus that do blame Israel very much for their Sublime Temerity in chusing this place so unfit to fight in for say they Gibeah stood upon a rising ground as its very Name in Hebrew importeth therefore the place which Israel chose to fight their first Battle in against Gibeah was lower than it which must needs be a great Advantage to Benjamin fighting their Foes from the upper ground and as great a disadvantage to Israel who could not so well reach them that were above them with their Blows as the other could do them that were below them it was then no wonder if Israel were defeated in that disadvantagious place in the first Battle They add farther Ibique Iterum Hoste contempto stultâ Audaciâ pugnare voluerunt that is notwithstanding Israel had been discomfited once by the disadvantage of the place they fought in yet from a Contempt of Benjamin's small number and a presumption from their own Multitudes they by a fond Audacity and a fool-hardy Humour make a desperate Adventure to fight Benjamin in the same place in a second Battel N. B. But now they had learned a little more Wit by their late double Losses and hereupon they take a wiser course in dividing their Army into three parts The First was to lay in Ambush upon several Sides of the City The Second was to entertain the Benjamites in Battle and to feign a Flight that Benjamin might be drawn out of and at a due distance from their fortified Town and that the Ambuscade might then arise to Storm and Fire the City The Third part was the Main Body a Reserve for them that Counterfeited a Flying to flie unto So that in this Third Battle they confine not themselves to the former unfortunate unsuccessful place but they fight against Gibeah on every side round about it Secondly 'T is very Remarkable here likewise that in the two former Battles while they relied upon their own Power and Number and when they had no promise of Victory from God they were so daring and confident as altogether to neglect all Stratagems of War as presuming there was no need at all of them therefore God punish'd their presumption with the sad Slaughter of Forty Thousand Men in the two former Fights But now when they had got from God a promise of Victory which was both Infallible and Unfailable they think no Policy or Stratagem superfluous though they were assured of the Victory before this Third Fight by a particular absolute Promise well knowing now that as God will be trusted in the belief of his Promises so he may not be tempted no not when we have his Promise by a wilful
promise his Protection from his Pursuers ver 20. This he requireth but in the midst of all her other actual Dissimulations she piously and prudently makes him no promise to it being one of those Children of God that will not lie Isa 63.8 Zeph. 3.13 Psal 119.29 An officious Lie was then look'd upon as a Peccadillo a small fault as it is by too many in our times he saucily demanded it as if she had been the Kitchin Girl and not the Mistress and she as subtilly replys not to it Thirdly When Fright Flight and Grief and perhaps long watching together with the means she had used in order thereunto had cast him into a deep Sleep then Jael takes a long Pin pointed with Iron wherewith the Cords of the Tent were usually fastened to secure it from Wind and Weather which was long and strong enough for her purpose to pierce his Temples and to fasten him to the Ground all which she effected here ver 21. N.B. Lo there lay this proud Worms-Meat cast out of his deep sleep into his long sleep and his Head and Ear in such a posture as if it lay listning as one wittily saith what was become of his Soul which was now flown away out of the wound in his Body or Head Two Inquiries are to be answered here The First is Why did Jael slay Sisera here with her own hand and did not rather detain him being fallen so fast asleep until Barak whom she expected came to deliver him into his Hands Answer She a Wise Woman look'd upon Delays to be dangerous what knew she but he being in such a Fright now fled out of the lost Field his fancy might dream thereof and so start out of his sleep and be gone a weak Woman could not detain so strong and Martial a Man and had he escaped with his Life he might have recruited and renewed his Army and so have raised a new War against God's People The Second Inquiry is Whether Jael did her Duty here and that which was lawful in slaying this General of Jabin with whom the Kenites had made peace ver 17. and a Man whom she had invited into her Tent to whom entertaining him with all seeming tenderness of Hospitality she tacitly promises Protection saying fear not ver 17. Answer Though the Anti-Scripturists do reject the Divine Authority of the Scriptures because this Fact of Jael is so highly commended in Deborah's Song Judg. 5.24 which they call an horrid Violation of all the Laws both of Hospitality and of Humanity it self seeing Peace was concluded betwixt her and Sisera and she had pretended present Friendship c. Yet seeing she is so highly commended for this fact by the Spirit of Truth and call'd Blessed above Women for so doing Judg. 5.24 The Act must be look'd upon as proceeding from a singular Zeal to God's Glory and the Welfare of God's Church and Children of Israel who had been cruelly oppressed by this Tyrant that God now had doomed and designed for destruction No doubt but she was inspired by the Holy Ghost in an extraordinary manner and measure for so great an Exploit above the capacity of the Female Sex I find many Arguments among the Learned that be alledged to vindicate the lawfulness of Jael's Fact As 1. There was no Peace betwixt Sisera and the Kenites but what was by Compulsion only it was only a cessation from Acts of Hostility for they were forbidden to make any League with the cursed Canaanites 2. To such Pacifications from Acts of Hostility the Men only were called but not the Women nor were the Wives equally obliged thereto with their Husbands 3. And both Parties were at Liberty to violate this sort of Pacification when it stood with their conveniency 4. It is not said that there was any League of Friendship confirmed by an Oath betwixt Jabin and Heber c. 5. If there were an Oath yet might Heber have a Dispensation from God to absolve him from this Oath and he was really absolved when God commanded this War 6. Sisera was now declared an open Enemy to Israel and though the Kenites were not Israelites yet were they incorporated into their Church and Commonwealth and so were bound to seek its safety in their Enemies ruine 7. Jael had not done her duty if she had not kill'd Israel's principal Enemy and therefore all the means to accomplish that end namely enticing him into her Tent refreshing him with Drink c. were as justifiable in her as all other Stratagems of War in the best Commanders wherein one thing is pretended to encourage and draw on an Enemy when as 't is wholly intended to entrap and ensnare them for their utter destruction so that though there might be failure in some Circumstances yet the substance was good 8. See Psal 83.9 10. justifying this fact where the Psalmist prays that God would serve all his Churches Oppressours as he had served Sisera c. Judges CHAP. V. JVdges the Fifth is Deborah's Song for this Miraculous Victory the Historical part whereof after the Prologue is First A Recognition or Review of former Deliverances which the Lord had most graciously granted unto Israel upon their Repentance and returning to him ver 2 4 5. Secondly A Commemoration of the deplorable Condition of Israel immediately before this eminent Victory to wit no Trading no Travelling c. ver 6 7. upon which Remarks be made before pag. 102. Paragraph last upon Chap. 3. Thirdly A Relation or Narrative of this Victory in all its Commodities obtained thereby to all Ranks of Israel from ver 8. to 13. to the Princes ver 9. to the Elders c. ver 10. to the Subjects in their Travel and Traffick ver 10. to Boys and Girls in their drawing of Water ver 11. to the Countrey-men who now might live safely in their Country-Farms to the Judges who now might sit safely in places of Judicature ver 11. and lastly to Deborah and Barak ver 12. who now sang forth God's Praises Fourthly An high Commendation of those that had been Instruments in this Glorious Victory as both of Men Princes ver 14 15. and People ver 18. and of Women where the Heroick Act of Jael is most highly applauded ver 24 25 26 27. Fifthly A Severe Reproof to the Deserters for their Neutrality and Treachery both to the Tribes of Reuben ver 15 16. and of Gad Dan and Asher ver 17. and to the City Meroz ver 23. which was a City in Galilee belonging to Israel and nigh the place of Battel yet came not in to help and therefore is for her cold Neutrality most bitterly Cursed so that we never read of Meroz more as no more of the Fig-tree which Christ Cursed whereas Jael not of Israel but a Kenite did act Heroically for the good of Israel so is most highly Blessed Sixthly A Graphical Draught and Description of this Famous Battel 1. Of Israel's Enemies ver 19. where they are commended for their
promiscuously and thereby their Plot and Conspiracy was discovered to Abimelech 2. They Rejoyced one with another at the Gathering of their Vineyards which they durst not do for fear of Abimelech until Gaal came in to head them but with his Assistance they trod the Grapes and made merry which the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made Dances little dreaming how soon that Merry Dance would end in a most miserable and dismal Downfal Notwithstanding their Jovial Feasting in the Temple of Baal-Berith and praising that Idol both for giving the Fruits of the Earth now received and for their hopes of recovering their lost Liberties ver 27. and in the midst of this merry Mood mad Merriment they not only Contemned but also Cursed Abimelech which they ought not to have done seeing they had made him their Ruler Exod. 22.28 Yet they Cursed him by Baal-Berith as Goliah Curs'd David by his Gods 1 Sam. 17.43 and likely call'd upon their Idol to Ratifie their Curses Denounced against him And thus Secondly Their Sedition was seen openly in their Words as well as Deeds and not only by the Opprobrious and Contumelious words of the Shechemites themselves against their King whom they had Crowned but also by the Seditious words of Gaal whereby he moved the Shechemites to Sedition ver 28. saying Who is Abimelech c what is he but a base Bramble as Jothan rightly styled him that grew in the Hedge-Row of a Concubine and hath scratch'd us with a Vengeance now that he is scrambl'd up to be King of Israel and shall such a base-born Fellow hold the Soveraignty over you and is Shechem so Pusillanimous and Contemptible a City as to truckle under so sordid a Tyrant And shall this free Corporation that ought to be govern'd by none but by its own Magistrates couch so low as to be Slaves to his Tyranny c. And is not he the Son of Jerub-Baal who robb'd us of our Religious Worshiping of Baal by throwing down his Altar c. which now is happily restored and re-established Thus this Crafty Sophister Musters up many Arguments of all sorts wherewith to wind himself into the Shechemites Minds and thus ingratiates himself into them to get the Government of the City into his hands c. ver 28 29. The second part of this History of Abimelech after his State and Fortune is his Famous Facts and Exploits First His Victory over the Seditious Shechemites which he got the first Day of the Fight and then again the second Day Fight also In the first Day Fight Victory was obtained 1. By the Crafty Counsel of Zebul Abimelech's Vice-Roy in Shechem who had hitherto temporized and complyed with the Shechemites Seditious Humour and Plot against Abimelech possibly he had his Master's private Instructions thus to dissemble for Abimelech's Advantage but hearing both his Lord and himself so notoriously traduced c. He can hold no longer in but becomes his Master's Secret Intelligencer sticking close to him though but an Vsurper ver 30 31. and giving him advice to hasten away with those Forces he had ready and march all Night that in the Morning he might set himself with some small Party against the City which was now in fortifying against him The other three Parties laying in Ambush out of their sight ver 32 33. 2. By the Politick Practice of Abimelech according to Zebul's Crafty Counsel Gaal saw Abimelech approaching but was not so Valiant as he was Vigilant with a misgiving Mind tells Zebul of it who still seemed to side with him that he might betray him into Abimelech's Hands and here in a Jear answers That he took Mountains for Men and Shadows for Substances But Abimelech really appearing Gaal's Courage quailed and thought of retiring into the City to stand only upon his own Defence upon which false Zebul replys Where is now thy Thrasonical Bragg and Challenging Abimelech to a Duel For shame go forth and Fight him for thou seest he hath but a small Company ver 34 35 36 37 38. N. B. Then Gaal goes forth partly because Zebul's Taunts made him ashamed to retire and partly having hopes of prevailing over that handful which only appeared but more especially because God had his Holy Hand in it for his just Punishment but being surprized by Abimelech's unexpected Ambushments this proud Bragger and Insolent Challenger betakes himself to his Heels and all his Men after him so more were slain in the Flight than in the Fight seeing Abimelech pursued them to the very Gates of Shechem and slaughtered them all the way thither ver 39 40. pursuing his Victory no farther in the first Fight N. B. Again Abimelech retreating to see the effects of his first Victory as well as to refresh his Army Zebul's Interest was not strong enough to reduce the City into Obedience to Abimelech he can only prevail with them to expel Gaal and his Brethren for their Cowardice and mismanagement of their Martial Matters in the first Fight Then chuse they a new General recruits the Army and goes forth to a second Fight to revenge upon Abimelech the former great loss in the first and if possible to drive him away not liking so Malicious an Enemy should be so near a Neighbour N. B. Hereupon their rage against Abimelech God also did harden their Hearts to fetch in their own Destruction forced them forth not to their Grape gathering for that was before nor to their Husbandry as Josephus saith but to renew the Battel and to rid the Country of their odious Adversary Abimelech orders two Companies to fight them and he with a third Company rushes in betwixt them and the City Gates to prevent their Retreat and to give the other two Companies opportunity to cut them off This was the Issue of the second Battle Abimelech storms the Town and makes a most Merciless Massacre the Streets run down with Blood N. B. Shechem is again a most miserable Stage of Blood-shed as it had been before by Simeon and Levi Gen. 34.25 26 27 28 29. even so it was the second time here ver 42 43 44 45. and worse for He beats down the City and sowed it with Salt Thus this Bramble barbarously butchereth his own Native Country-men and turns the place of his own Birth into a place of Nettles and Salt-pits for a perpetual Desolation Zeph. 2.9 though he fail'd of his end for it was Re-built again hy Jeroboam 1 Kings 12.25 and Inhabited after 2 Chron. 10.1 Jerem. 14.15 The last Exploits of Abimelech was his burning the Tower of Shechem supposed to be Millo which Jotham Cursed ver 6.20 57. and the strong hold of Baal-Berith whither they fled from the Massacre and where they hoped to be safe under the protection of their Idol if not by the strength of this Sanctuary which was built upon high ground like Rome's Capitol and Jerusalem's Temple and must be strong because they laid up their Treasure there ver 4. However
Author by Universal Consent of the four Books of Kings beginning that History with David 't is altogether improbable that he should over-look the Original of David and not speak of Ruth the Grandmother of David being the Mother of Obed David's Grandfather Ruth 4.18 19 20 21 22. The chief Scope is to demonstrate the Genealogy of Christ our Spiritual David of whom literal David was both Father and Figure shewing how Christ descended not only of Boaz a Jew but also of Ruth a Gentile which teaches us that Christ was to become a Saviour unto both Jew and Gentile and that he is no Respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted of him Act. 10.34.35 Thus is Christ call'd the Saviour of the World In order to the Accomplishment of this great Enterprize many Eminent Passages of Providence are expresly Recorded in Scripture and among the rest this of the Original of David from Ruth the Moabite though the Moabites were forbidden to enter into the Congregation of the Lord even to the Tenth Generation Deut. 23.3 and that by a perpetual and Indispensable Law to wit for ever The Analysis or Summ and Substance the Contents of this Book followeth Ruth who is both the Subject and Title of it falls under a Threefold Consideration 1. In her first Marriage 2. In her time of Widowhood 3. In her Second Marriage Of her First Marriage so little is Recorded of her that we find she is a Widow as soon almost as a Wife Secondly The time of her Widow-hood was spent partly in the Land of Moab and partly in the Land of Canaan In both which places 1. He◠Affection to her Mother-in-Law 2. Her Subjection to her in all her Matron like Instructions 3. Her Unfeigned Devotion to the true God as a right Gentile-Proselyte evidently appeareth All which her God whom she had owned and avouched richly rewarded 4. With a Second Happy Marriage and made her Great-Grandmother to the Son of God Verse 1. Now it came to pass Vaiehi Hebr. not without a special Hand of God that orders all Occurrences Observation 1. Whatever comes to pass in this lower World is ordained by God's Decree and ordered also by God's Providence Vse Wise ones must be observing ones Psal 107.43 Observe Providences what comes to pass Record Experiences ye then will have a Divinity of your own if but well read in the Story of your own Lives V. 1. In the Days when the Judges Ruled the Rabbins say this fell out in Ehud's Days and that Ruth was the Daughter of Eglon King of Moab Josephus is for Eli's Time Tremellius thinks it was in Deborah's time as before yet 't is most probable to be in Gideon's time when the Midianites spoil'd the Countrey so brought the Famine hereafter mentioned This variety of Opinions makes it very uncertain and no sure ground for any one of them Hence Observ 2. Where the Spirit of God hath not a Mouth to speak there we should not have a Tongue to ask 'T is safest to be silent where the Holy Ghost speaks not 't is better to strike Sail and cast Anchor when the Spirit blows not lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro and at last driven upon the Rocks of Erroneous Mistakes There was a Famine in the Land the is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency the Granary of the World Canaan a Land that flowed with Milk and Honey the Glory of all Lands Ezek. 20.6 yet a Famine here Observ 3. The most Fruitful Land in the World may be made Barren for the Wickedness of those that dwell in it Psal 107.34 as here Jud. 6.4.6 with v. 1. Their doing evil was the bare fruit of their forty Years Peace The Aggravation of this Famine that even Bethlehem which signifies an House of Bread should want Bread A certain Man of Bethlehem-Judah to distinguish it from another in Zebulon Josh 19.15 this City was call'd so because of the fruitful Soil round about it Observ 4. From went though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City yet thence may Divine Providence drive him as Elimelech here who the Jews say was a mighty Rich Man and his Wife Naomai says they went out full v. 21. not for want but for fear of want they went out from this House of Bread to seek Bread we have here no abiding City Hebr. 13.14 This polluted Earth will not afford a resting place Mic. 2.10 we should look for a better City Hebr. 11.10 and be not as the Fool Luk. 12.20 they may be taken from us or we from them To Sojourn in Moab where the Famine was not Observ 5. Divine Love or Hatred cannot be known by outward things The Cursed Land of Moab had plenty of Bread when a Famine of Bread was upon the Blessed Land of Promise There is one Event to the Righteous and to the Wicked Eccles 9 1 2 3. all things come alike to all It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth Jer. 48.11 God was kinder to Israel in pouring him from Vessel to Vessel then he was to Moab in letting him settle upon his Lees that his Taste might remain in him and his Scent not changed God is never more angry than when he saith Let him alone Hos 4.17 To Sojourn To live there for a time as strangers during the Famine which otherwise was not lawful for them lest they should forget Israel's Worship and learn Moab's Idolatry The Philosopher said Athens was a pleasant place to pass through but unsafe to dwell in the same may be said of Moab that Worship'd Chemosh sin is as catching as the Plague and Solomon himself catched Moab's Plague of Idolatry 1 Kings 11.7 Chemosh was Bacchus or Pluto as is supposed He and his Wife They all take one part of Food and Famine Observ 6. Husband Wife and Children should live together not run one from another Elimelech had them in his heart ad convivendum commoriendum to live and die together not as Miscreants worse than Infidels 1 Tim. 5.8 yea brute Beasts that run from their Relations V. 2. The Name of the Man was Elimelech which signifies my God is King an admirable Name and such as might afford strong Consolation in a Day of Calamity Observ 1. Significant Names should be given to our Children not such as be meer Fancies or Insignificant the People of God throughout the History of the Scriptures gave such Names to their Children and such as were standing Memorials for them of some remarkable Mercies of God to them as Gen. 30.6 8 11 13 c. Yea the three first Names that ever were given to Men in the World were significant Names to wit Adam Cain Abel which signifies Earth Possession Vanity and which put altogether taught Mankind this Divine Lesson
part and main cause of his Purchase Hence Observ 1. A Godly Wife is a good Purchase Boaz could not think he paid too dear for this Purchase seeing she was one that feared God and the price of such an one is far above Rubies Prov. 31.10 A good Wife was one of the first real and Royal Gifts bestowed upon Adam Though Ruth was a Moabitess of that cursed Stock that were excluded from the Church to the Tenth Generation Deut. 23.3 hence some do censure Boaz for Marrying Ruth but uniustly for she was a Proselyte and a Vertuous Woman and came to trust under the Wings of the God of Israel She was not as Solomon's Mistresses of Moab that stole away his heart from God Neh. 13.26 V. 11. The Lord make the Woman c. This is their Prayer for a Blessing on his Marriage Hence Observ 1. Though Marriage be not a Sacrament as the Romanists reckon it yet ought it to be Solemnized and Sanctified by Prayer as it is both an Holy Ordinance of God Prov. 2.17 and an Honourable Estate to Man Hebr. 13.4 That is come into thy House To possess it as a good not an evil Spirit Hence Observ 2. Marriage is either a Marr-Age or a Merry-Age The Heathen could say every Man at Marriage brings into his House a good or an evil Spirit so makes it an Heaven or an Hell thereby Like Rachel and Leah Beautiful as Rachel Fruitful as Leah Hence Observ 3. Beautifulness and Fruitfulness are two Marriage-Blessings which God gives to them that Marry in the Lord. Both those are the Gifts of God and ought to be pray'd for by Man and both these are Blessed Cements betwixt Married Couples Gen. 24.16.67 Rebeccah was very fair and Isaac loved her and Gen. 30.20 and Job 19.17 Children are strong Cements both with Jacob and with Job c. Query 1. Why is it not said like Sarah or Rebeccah Answer 1. Because those two Rachel and Leah left their Countries as Ruth did 2. They desired Off-spring as she did 3. From them sprang the Twelve Tribes only but the Edomites were from Sarah and Rebeccah 4. The Bethlemites were from Leah and Rachel Rachel's Sepulchre was in the Suburbs of the City Bethlehem Gen. 35.19 Query 2. Why is Rachel set first Answer Because dearer to Jacob and his first Thoughts Do worthily in Ephratah c. All this was become a Jewish Form of Prayer Observ 4. Every Man ought to do worthily in his place and station All Men should be serviceable to God and profitable to Man not Inutile pondus terrae as if Born only Fruges Consumere to no purpose or to bad purpose they are to bad purpose by whom no body is better but some body worse See Ezek. 18.18 V. 12. Like the House of Pharez Who was the Bethlemites Progenitor Gen. 38.29 of a Numerous and Honourable Family see v. 18. and the Blessing of this Peoples Prayers came upon the Head of Boaz and Ruth Hence Observe 'T is good to have a share in the Prayers of others God graciously heard the Prayers of this People for this Couple for they had Children Wealth and Honour of them descended many and Mighty Princes especially Messiah the Prince The two grand priviledges of a Child of God Are First To be born upon the Wings of Prayer while he lives And Secondly Upon the Wings of Angels when he Dies V. 13. Boaz took Ruth This was done before solemn Witnesses Hence Observ 1. Clandestine Marriages are not warranted by the Word some Daughters are stolen away without Parents Consent Boaz took her to be his Wife not his Whore He went in unto her A modest Expression of the Marriage Duty Hence Observ 2. No corrupt Communication should proceed out of our Mouths Eph. 4.29 No Borborology no Obscene or filthy Speeches The Hebrew Tongue is called Holy some say because there is not one proper Name in it that signifies the Privities of either Sex or the Act of Copulation but it uses a modest Phrase or Periphrasis The Lord gave her Conception Hence Observ 3. The Key of the Womb as of Heaven of Hell and of the Heart hangs at God's Girdle She had been Married to a Young Man yet had no Child now she is Married to an Old Man yet hath a Child this was by the singular Blessing of God yea and a Son too which was more than a Daughter to uphold the Name and Family even to the Birth of Christ V. 14. And the Women said to Naomi Hence Observe Women's Meetings ought not to be spent in vain and frivolous Chat and idle Prattle much less in Ribaldry and Scurrility Here was an Holy way of Gossiping so Luke 1.58 the time was not wasted but spent in Praying and praising of God That his Name may be famous The Men had pray'd thus before now the Women pray for the same Hence Observ 2. 'T is an happy time when Men and Women do even apart pray for the same Blessing Esther 4.16 Zech. 12.12 Mercy would then come to God's Family and to our own V. 15. A Restorer of thy Life c. Hence Observe Children ought to be Restorers of Life to their Aged Parents and nourishers of their Old Age. Oh what a shame it is that so many Children bring down the Gray-hairs of Parents with Sorrow to the Grave Gen. 42.38 Many break the Hearts of their Parents few are Restorers and Comforters or Nourishers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stork-like so famous for Gratuity to their Dam c. V. 16. Naomi took the Child and laid it in her Bosome To wit next her Heart Hence Observe Love hath a descending Nature as the Beams of the Sun it descends better than ascends Naomi was but Mother-in-Law to its Mother yet behold her Affection to it 'T is oft found that Grand-mothers love their Grand-Children better than their own from the descending Nature of Love Hereupon she became Dry-Nurse to it Oh the Ocean of Love that descends from Parents to Children V. 17. The Women gave it a Name To wit those good Women v. 14. perswaded the Parents so to Name it either at the Birth or at the Circumcision as usual They call'd him Obed A Serviter so he was to Naomi whom he served with Comfort and Restoration and so he was to God a Serving Son Obed i. e. Obedient The Name Obed put him in Mind of his Obedience and Service to God and his Parents Mal. 3.17 as the Prince of Wales's Motto Ich Dien I serve to suppress his Pride c. V. 18. Though he was Mahlon's Legal Son yet was he Boaz's Natural Son the Catalogue of whose Generation is set down to shew that Shiloh came of Judah according to the Promise which Matthew transcribes Matth. 1.3 5. Pharez a Breaker a Type of Christ who broke the power of Death and Hell and the Partition-Wall then Zarah the Jew comes forth again Gen. 38.29 30. Boaz begot of Rahab Matt. 1.5 as Obed of Ruth c. The
born such therefore was he only set apart to attend upon this Work as some say however this is certain that the Ark abode here for Twenty Years v. 2. N. B. It was not carried to Shilo its former place because either that place was destroyed by the Philistines when they took the Ark Captive as is intimated Jer. 7.12 14. and 26.6 9. compared with this History or if Shilo was not destroyed yet was it abhorred by the Lord for the Abominations there committed by those prophane Priests the Sons of Eli. N. B. This Kiriath Jearim which signifies the City of the Woods was now become the place of the Arks Residence to which the Psalmist alludeth We heard of it at Ephratah or at Shiloh in Ephraim we found it in the Fields of the Wood or at Kiriath Jearim Psal 132.6 After it was lost to Shiloh it was found here where an Eleazar attendeth it when both the Lines of Eleazar and Ithamar are out of that Service the first Line failing in Jephtah's time as above and the latter now interrupted by the Death of Phinehas Eli's Son 1 Sam. 14.3 and this time was long e're Samuel could reclaim Israel from Idolatry they are lost to the Ark when it was not lost to them The Second Remark is The General Convention that Samuel call'd to Mispeh both for Reforming their lost Religion and for recovering their lost Liberty First Touching their Religion 't is a wonder that the Israelites should be so long insensible neither the late loss of the Ark nor the great Slaughter of their Army could bring them to a right sense of their sins as not for Twenty Years together never to lament after the Lord nor after his Ark now brought among them to Kiriath Jearim where they let it lay in an obscure place so near the Philistines N. B. And where indeed it lay all Samuel's Days until David fetch'd it up from thence 2 Sam. 6.2 which was Forty Years after Acts 13.21 and now was it Twenty Years before Samuel could bring Israel to this Solemn Repentance related here v. 2 3 4 5 6. They were so habituated and hardened in their Idolatry and sinful practices were so rooted in them that notwithstanding all Samuel's powerful Preaching so frequently among them they refused to return until God stop'd them in their Cursed Cariers by letting loose the Bands of the Philistines upon them and grievously to oppress them and thereby God made their Hearts generally more Malleable to the Hammer of his Word in the Hand of Samuel N. B. Then 't is said they universally Lamented after the Lord and after his Ark they had so long neglected cleaving so close to Baalim Ashtaroth until they were almost choaked with them so now are they willing to abandon them and to embrace the true Worship of God In order hereunto Israel is as it were Baptized and washed from the filth of their Idolatry This was done either 1. Figuratively by pouring forth whole Rivers of Tears out of their Eyes to testifie their excessive Sorrow for their sins as Psal 6.6 7 8. and 119.136 Jer. 9.1 Lam. 3.48 49. Or 2. They poured Water out before the Lord literally properly and really because 't is said they first drew it c. which was a Rite and Ceremony suitable to those times usual in their Legal Purifications c. N. B. Samuel struck with his Hammer while the Iron was hot 't is said he then Judged Israel in Mispah v. 6. that is he then reformed all Abuses against God and his Law and redressed all Injuries betwixt Man and Man so render'd them capable of the following Mercy The Third Remark is Secondly touching the Recovery of their Liberty from the Philistines Tyranny Samuel began at the right end in reforming Religion first and then restoring Civil Liberty which was thus obtained from the Lord. First The Lords of the Philistines who had formerly beheld with amazement the return of God's Ark against the course of Nature c. chap. 6.12 17. come forth with their Forces against Israel when they were Fasting and Praying at this General Convention which they look'd upon as the foundation of their Rebellion from under the Philistines Yoke of Oppression and on whom they designed to assault while unarmed that so they might blast the Bud of any Insurrection Secondly Israel hears of it and fears an Assault being Conscious to themselves of such heinous Impiety insomuch that as they durst not look Man in the Face in a Battle against the Philistines so nor much less durst they look God in the Face in a Prayer for their own Deliverance but they press upon Samuel to pray for them as Moses had done for their Fore-fathers then it was the cry Deliver us from the Egyptians now it was Deliver us from the Philistines v. 7 8. Thirdly Samuel in imitation of Divine Bounty doth more for Israel than they desired he not only prays for them which was all that they requested but he also Sacrifices for them to the Lord. N. B. He takes a Sucking Lamb c. v. 9. wherein Observe first It was a Lamb a Figure of Christ that spotless Lamb of God by whom we prevail over all our Spiritual Enemies as Israel did here over the Philistines and probably Samuel proposed it purposely to point out to the People that Peace and Salvation must only be expected from the Lamb of God Secondly It was no Magnificum Munus saith Mendoza no costly Sacrifice it was no fat Oxe but a Sucking Lamb even of all sorts of Lambs of the least and lowest price to shew that the Lord looks more at the Willingness of the Offerer than at the Worthiness of the Offering Thirdly it was a Sucking-Lamb Hebr. Teleh Chaleb a Lamb of Milk which the Vulgar falsly reads a fat Lamb but Sucking which it might be though it was more than eight Days old and so that Law Exod. 23.19 was not violated nor was that Law which commands the dividing of the parts c. Levit. 1.12 Though Samuel Offer'd up this whole Lamb perhaps with Tail Feet and Intrails for he had no time to put it into parts according to custom for Samson's former case was now become Samuel's The Philistines were upon him just ready to fall on v. 10. Fourthly It was a Sucking Lamb ready to be weaned and so it was taken off from the Ewe-Dam to teach Israel that they must be weaned from their former wickedness and become now a new People Dedicated to the Lord in all Holiness N. B. That Samuel did not transgress any Law of God appeareth in this that the Lord accepted his Offering and answered by fire from Heaven and though we are not told that fire from Heaven did fall upon Samuel's Sacrifice to consume it the usual Token of Divine acceptance yet did it fall foul upon Samuels and Israel's Enemies when God Thundered upon the Philistines wherewith he did not only fright them but fire them also with Spires of
and thereby to incense Saul yet more against him whom he saw already beyond measure inraged c. No Ahimelech will rather dye than discover the infirmities of such an Holy Man as David was to such a wickeed Tyrant as Saul The Fifth Circumstance is The bloody Execution of this Barbarous Sentence Now wants Saul nothing but Executioners hereupon he commands 1st His Footmen the Runners Hebr. that had run to fetch the Priests from Nob to Saul to kill the Priests of the Lord ver 17. which had such an emphatical sound Priests of the Lord that it struck those Footmen into such a fear they durst not lift up an hand against them as probably they might have done had they been Priests of Baal or Priests of the Devil and not of the Lord but because they were so they had such a veneration both for the innocency of their persons and for the fanctity of their Office that they refused to obey the Royal Command and the rather because all those Priests appeared as Sanctius supposeth in their Sacerdotal Habits seeing they are said to wear the Linnen Ephod ver 18. N. B. They all appeared before the King thus Apparell'd saith Sanctius 1. For the honour of their High Priest 2. For Reverence to the King And 3. For pacifying the King's wrath suspecting their Summons was upon David's account though that expression holds out only their wearing an Ephod in the Sanctuaries service Exod. 28.40 41. yet if they so appeared here no wonder if Saul's Footmen were loth to dye their white Ephods red with their own blood N. B. However they chused rather to obey God who had forbidden Murther than this wicked Tyrant who would make them his Agents and Instruments in such an horrid Massacre this was well thus far but Chrysostom blames them for not steping farther in an effectual pleading with Saul to save the Priests c. Secondly Upon the Footmens refusal Saul turns to dogged Doeg ver 18. being sure he would do it himself seeing he was resolv'd to have it done N. B. Some do probably suppose that Saul committed here the unpardonable Sin his malice extending against the Lord himself in his saying Slay the Priests of the Lord as if he had said the Lord favours David and rejects me because my rage cannot reach the Lord himself I will be reveng'd upon his Priests N. B. Note well And who but such a damnable Hypocrite as Saul could be liker to sin that sin against the Holy Spirit he out of a seeming Kingly Compassion would spare Agag whom God had destinated to be destroyed yet now is so flesh'd in blood and cruelty that he sticks not in his furious malice to murther the Priests of the Lord in despite and defiance of the Lord himself whom they served and into whose protection they betrusted their lives This was much like the Devil's doings who when he must not meddle with Job's self falls foul upon Job's Servants thus Saul seems to be Sataniz'd here N. B. And Doeg the Edomite must be his tool to work with who is call'd so ver 18. on purpose to wipe off the stain from the Israelitish Nation of so bloody a Butchery intimating that a true Israelite would abhor such barbarous villany none but an Edomite one of that bloody Off-spring of Prophane Esau who had an implacable hatred against Israel would dare to perpetrate such an unparalleld a Massacre not only of those 85 Priests of the Lord but also a great multitude of many more Innocents when Doeg at the Devil's command as well as Saul's destroyed the City Nob the Men Women Children and Sucklings ver 19. leaving the Tabernacle desolate of either place or Priest says Josephus N. B. Whether Doeg could do all this execution with his own hands only some question no doubt but he might do much mischief with the Devil's help where he met with no resistance it may be Saul had more Edomites than Doeg attending him or such degenerate Israelites as he had debauched for his Tyrannical practices 't is probable Saul was thus severe against this City Nob in terrorem to afright all his Subjects from assisting David The last Remark is The issue of this Tragedy ver 20 21. wherein mark First How God over-shoots the Devil in his own Bow while this bloody Villain Doeg and his cruel Master Saul or Satan in him the Devil in both thought of nothing but of glutting their blood-thirsty minds they are unwittingly over-ruled to be but the Executioners of God's just yet severe Sentence against Ely's Family Chap. 2.31 God used them as Physicians do Leeches to suck blood for their Patients health so God did those blood-suckers for his own glory c. N. B. Secondly Yet Abiathar who now was High-Priest by his Fathers death must by a singular providence escape from this general Massacre for God had promised to preserve some of Eli's House Chap. 2.33 Though God had long suspended that direful threatning against Eli's Family for the outragious villanies of his profligate Sons c. Yet now suffers this Divine Vengeance which had slept for a great while now to awake and break forth in this brutish manner but in wrath God remembers mercy Hab. 3.2 N. B. Thirdly Abiathar escapes and comes to David as he was going to Keilah Chap. 23.6 7. and tells him the sad Tragedy hereupon David becomes heartily sorry saying tho' Saul and Doeg as I feared when I saw him at the Tabernacle be the cause of all this blood shed yet have I been the occasion of it by deluding Ahimelech with my untruths for which as I am much to be blamed so am I greatly humbled So he promiseth N. B. Fourthly To Abiathar that he would repair his loss by making him his High-Priest thus when David had ascribed the whole guilt of this Massacre to himself the Lord extracts this good out of that evil for encouraging discourag'd David that now he that an High-Priest in his Army as well as a Prophet to counsel and comfort him So Christ our Mystical David saith to us With me ye shall be in safety c. as literal David said to Abiathar N. B. Fifthly How Doeg dyed by his own hands with Saul his bloody Master see Chap. 31. Remark the Fourth 1 Sam. CHAP. XXIII THis Chapter containeth Saul's pursuing David through Inhabited Places and Vninhabited Desarts The first was Keilah an Inhabited City in the Tribe of Judah thither Saul pursued David upon which are these Remarks as First The Occasion of Saul's pursuit which was David's delivering this City from its Enemies Wherein are Remarkable First The Antecedents of this Deliverance by David Tydings were brought him that the Philistines fought against Keilah and plundered all about it v. 1. This City was in Judah Josh 15.44 and lay nigh Hareth Forrest where David now was Chap. 22.5 and being besieged by the Philistines who had seized upon all their Corn in the Fields where it was to be Thrashed and Winnowed
I shall one day perish c. Wherein Mark First David instead of Consulting with God either by the Prophet Gad or by the High-Priest Abiathar with the Vrim and Thummim doth consult here with the Carnal Reason of his own Heart which is the worst Counselor in the World David did not trust in God when afraid as Psal 56.3 And Josephus tells us he took Counsel from his Company none of the best such as Abishai who had twice counselled him to kill the King Secondly Mark here David's mighty mistake in saying from the dictates of such blind councel aforesaid There is nothing better for me than to flee to the Philistines When indeed there was nothing worse for him upon many accouâ—â—â— N. B. Note well The sum of the Reasons demonstrating how David ran upon a desperate Rock here briefly be First He forsakes the place where God had settled him by the Prophet Gad chap. 22.3 5. and had given him assurance of Divine Protection by a special promise yea and much experience of manifold deliverances from Saul by Gods Providence The Second Reason is Seeing God had check'd David for living with the Moabites which was more tolerable as being the Posterity of Righteous Lot c. How could David devise it the best for him to flee unto the Philistines who were of the number of those Cursed Nations whom God had devoted to utter destruction and with whom God had forbidden Israel to make Leagues or to live among them The Third Reason is David well knew what a professed Enemy to them they looked upon him to be both for his killing their Goliah and for his slaying Two Hundred of them whom he Circumcised after they were slain which was the highest Affront to that uncircumcised Nation besides all other slaughters he made among them in other Battles and Victories 'T is strange how David could expect any safety among such a People after so many unpardonable provocations and say 'T is best for me to flee thither The Fourth Reason is This act of David was a scandal to the weak and a scorn to the wicked As his own Nation on the one hand could not but be offended at David's deserting the cause of God and exposing them now weakned by his withdrawment with a considerable company of their most expert and most experienced Souldiers to the Invasions and Incursions of their Enemies round about c. So on the other hand the Philistines could not but scorn David and call him a Turn-Coat so wound Religion and the Professors of it through his sides as if they were a pack and parcel of Men who notwithstanding their plausible pretences of Profession would tack about to the Enemies side for their own safety and advantage and so betray the cause of God and of his People The Fifth Reason is Hereby David voluntarily incurred the penalty of that direful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance and tantamont for commanding Him to go and Worship other Gods chap. 26.19 And now David does that to himself for which he Curseth them The Sixth Reason is Hereby David involved himself unavoidably into that odious sin of ingratitude Ingratum si dixeris omnia dixeris which hath all sins in the Belly of it by his present procuring protection and provision from that very People whom be knew God would have him when he came to be King to fight against as God's and his mortal Enemies Where was David's gratitude to them then for this their present protection of him from Saul's persecution The Seventh Reason is How could this be the best for David to do which did expose him to so many Snares and Sins As the Sequel of this History doth Demonstrate The Second Remark is David departs to Achish King of the Philistines c. v. 2 3. Where Observe First Whether this doing was best or worst for David he thought himself forced to do it through his fear of Saul's irreconcilable Rage which made him so fickle in all his Oaths and Promises of Friendship Secondly No doubt but David did first obtain the publick Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath the Capital City c. Thirdly David might well hope Achish would be glad to entertain him partly because he freed himself from the most formidable Enemy he had in all Israel now when he was designing a War against them He feared David more than Saul And partly because David came not now alone as he did before chap. 21.12 but now brought pledges enough of his Fidelity So Achish before David's Fear became now his Friend The Third Remark is These Tidings being told Saul that David was fled to the Philistines he sought no more after him v. 4. Which implyeth Saul would have sought him again had David staid within Sauls Dominions so restless and irreconcilable was hi Malice against him notwithstanding all his Oaths and Promises to the contrary therefore David had some pretence of fear and so got Himself and his Six Hundred Souldiers with their Wives c. out of his reach The Second â—art of this Chapter is the Accidents that befel David in this place of his Retirement Remarks upon it are First David's Humble and Modest Petition to Achish for a place to dwell in not liking to dwell in the Roral City v. 5. For 1. David found Gath where the King had his Court a bad Air to breath in for his own and his Friends Devotion Exeat ex Aulâ qui volet esse pius He that would be truly Religious must not resort to an Irreligious Court c. No doubt but as Lot was in Sodom he was also vexed with Court-Vices 2. He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City 3. He might desire a distinct place for himself and all his Men c. where they should Worship God freely and not offend the Philistines 4. That he might not be ensnared to fight for the Philistines against Israel which he now knew they were designing to do 5. That he might make unknown Incursions into neighbouring Nations such as God had devoted to Destruction c. The Second Remark is Achish's Liberality unto David in granting his Petition and bestowing so great a City as Ziklag upon him so capacious as to receive David and his Six Hundred Souldiers with all their Wives and Children v. 6. N. B The King gave David Ziklag not only to Inhabit in for the present but to Possess it as his own to oblige him the more whom he knew well able to serve him in his Wars N. B. Though this City had been given to the Tribe of Judah Josh 15.31 and after to the Tribe of Simeon mingled with Judah Josh 19.1 5. yet had the Philistines kept Possession of it until this time the Israelites not
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
to David at Hebron and there makes a League with David to bring about all the Tribes to him that He might become the King of the whole Kingdom All this Abner did the more freely to David because he had felt the pulses of all the Israelites in general canting them into a compliance by the cogency of three flying Arguments His First is a Jucundo saying Ye sought to make David King heretofore v. 17. now this will gratifie all your desires Had he spoke out he might have added but I have hitherto hindred you His Second Argument is Ab Honesto The Lord hath declared it to be his will that David should Reign v. 18. here he Hucksters God's word for his own ends pretending Religion and Divine Authority for David but intending satisfaction to his own Pride and Revenge against Ishbosheth whom he would sell with the word of God and buy David therewith saith Peter Martyr this is the guise of Hypocrites thus to Huckster with the word of God 2 Cor. 2.17 and to colour over their wicked designs as if all Abner did here was only in obedience to God's Command Abner's Third Argument is Ab Utili He tells all the Tribes that David was the Man whom God had designed for their Deliverance not only from the Philistines but also from all other their Enemies therefore saith he turn to David your Deliverer and this will be your advantage v. 18. Nor was this all but he applies himself to the Tribe of Benjamin in particular v. 19. because they were of Saul's Kindred and would be least willing the Kingdom should go out of their Tribe into Judah's This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul into a compliance with David for tho' he had got a satisfactory Answer from all the other Tribes yet this Tribe so nigh Judah and of so much Prowess once won over to David would gain the whole Point And notwithstanding all Abner's Rhetorical Oration to them it appeareth from 1 Chron. 12.29 that three Thousand of them stood off from David and endeavoured to keep the Kingdom in their own Tribe The Second Remark upon the third means is Abner's Address to David having Michal with him and twenty Men for a Guard and being flush'd with fair Promises from the Elders both of Israel and Benjamin it may easily be supposed he was welcome to David who both made a League with him and a Feast for him as was Customary at Covenant Contracts Gen. 26.30 31.44.46 and no doubt but there was mirth and joy enough at this Feast v. 19 20. Some do reckon this as a fault in David for though he might well be merry for both the recovery of his beloved Michal and the hope he now had of the whole Kingdom yet did he over-familiarly Feast this Wicked Man Semper Deo displicet Societas piorum cum impiis saith Peter Martyr God never likes Plowing with an Ox and an Ass yoked together tho' this his Feasting Abner for Civil Ends was not sinful in it self seeing it was not David's free choice nor out of any love to his Company c. N. B. Yet because David did all this without once consulting with God for direction herein he fail'd and therefore this whole Transaction had a most Tragical Conclusion God would frustrate David's Carnal Policy here that David might acknowledge himself bound to God for promoting him to the Kingdom of Israel and not to Abner who was a Traitor to his King Ishbosheth God would not suffer such a Man on such grounds to promote David The Third Remark is The Death of Abner wherein a marvelous Contexture of Divine Providence is very obvious to observation for no sooner is Abner departed from David to perform what he had promised in bringing about all Israel to him v. 21. but Joab returns with Rich Spoils taken from the Philistines who taking the Advantage of this discord betwixt the two Houses of Saul and David had made a new Incursion into Judah v. 22. Presently the Courtiers to curry favour tell Joab the story of Abner's Noble Reception and Amicable Dismission by David c. v. 23. Joab immediately runs to David and over-boldly bluntly and boisterously chargeth him with indiscretion in dismissing so dangerous a Person in peace who assuredly came as a Spie and Traytor c. v. 24 25. interpreting Abner's League to be put a Plot of Treachery and thus sweetning his over-sawcy reproof with a pretence of his love to David whereas his intent indeed was self-love lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army Hereupon Joab flung out in a great Fury because saith Peter Martyr David would not answer him or because his rage would not suffer him to stay for the King's Reply but hasten'd to his Revenge so sent Messengers in the King's Name to recall Abner saith Josephus as if David had forgot himself in something of importance v. 26. Thus Joab feared neither the displeasure of God nor of David and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward v. 28. The Fourth Remark is Abner's Treacherous Murther wherein Mark First The Murtherers are the two Brothers Joab and Abishai v. 27 30. for tho' it was Joab's sole Act yet Abishai was an Abettor of the Act it was not done without his privity and consent there is little difference faveà sne sceleri an scelus facias to hold the Bag is as bad as to fill it Secondly The Cause of their murthering Abner was because he had slain their Brother Asahel Chap. 2.23 but this was no just cause for what Abner did was in the heat of War and with protested reluctancy as before but now that matter was amicably composed and it was also a time of sublime peace so it ought not to be done in cold blood Thirdly The manner how he was murthered Joab calls Abner aside when he had recall'd him by the King's Warrant as a Friend and as if he had some Secret to whisper into his ear about the King's Affairs but instead thereof he most treacherously smote him under the fifth rib as he had done to Asahel Chap. 2.23 whereof he died c. Mark 4. The place of the Murther It was the gate of the City the place of Judicature which made Joab less suspected and Abner less suspicious and more careless of his own defence otherwise he might have made his part good against Joab and not have died as a Fool v. 33. The last Remark is David's Apology about the death of Abner wherein 1. He protesteth his own and his Kingdom 's innocency from so heinous and crying a Crime v 28. making his solemn Appeal to an all-knowing God concerning it and therefore he feared not that God would punish him or his Kingdom for it 2. He demonstrates his innocency to Men
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
his making Vriah Drunk c. and for his Sin of Deflouring Tamar which minded him also of his Adultery with Bathsheba and for three years he mourned every day ver 37. The Fourth Remark is Absolom was lost too for he fled not to a City of Refuge in Israel for there no protection was for wilful Murderers but to his Mothers Father 2 Sam. 3.3 at Geshur where the Law of God had no place ver 38. that he might have present Protection and Provision and that by his Mediation he might in time obtain his Father's Pardon and Favour The Fifth Remark is David's Dolour for dead Amnon wore off in Three Years time because his mourning for him could not revive him Chap. 12.23 and because he considered better that Amnon had deserved his Death Justly though Absolom failed in the manner of it c. For which David now thinks he had lost Absolom long enough and now his Soul longs to have him fetched home ver 39. And had it not been for shame such an Ocean of Bowels hath a Father c. he could have gone himself and have fetched him c. 2 Sam. CHAP. XIV THIS Chapter contains the Narrative of Absolom's Recall and Return from his Banishment The Parts are two First His Revocation by Joab The Second is His Reconciliation to David First Upon the former The Remarks are First Joab being a Crafty Old Courtier and long conversant about David the more easily perceived how the King's pulse did beat Some probable signs he saw in David's discourse that Chileab alias Daniel being dead as well as Amnon his bowels earned after Absolom as not only now the Eldest but also the Fairest of all his Sons and the People's Darling likewise Therefore David earnestly desired to see him but was ashamed to shew kindness to one whom both God's Law and his own Conscience obliged him to punish To solve these doubts he was at a loss in himself but this Cunning Courtier contrives a plausible pretence how it might be done both to gratifie David's desires and to Ingratiate himself with the Heir apparent who might do him a pleasure or a displeasure The Second Remark is Hereupon Joab Consults a Woman as cunning as himself ver 1 2 3 4. Wherein Mark. 1. He chuses for his working Tool not a Man but a Woman because that Sex can more easily express their Passions having greater command over Tears c. and so more readily procure compassions Mark 2. She must be a Widow Woman too so being unable to help her self might the better implore Assistance from the King whose office it was to interpose for the Fatherless and Widow Mark 3. This Widow Woman must not be one of Jerusalem for that was too near at hand her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers therefore sends he to Tekoah eight Miles from Jerusalem the Prophet Amos his City Amos 1.1 whom the Rabbins reckon to be Grandson to this Widow Mark 4. She must likewise be a Wise and a Witty Woman well-spoken having her Tongue dipt in Oyl though not her Face anointed with it ver 2. because of acting a Mourners part Mark 5. Joab speaks to David what he knew would please him by her Mouth and makes her to mask an evil matter with a plausible Parable the property whereof is deeply to affect and to leave a very vehement impression as Joab well knew Nathan's Parable had done upon David and so this did also The Third Remark is When she had Insinuated her self with her humble Gestures and loud Out Cries David like a good King readily admits and patiently hears her petition ver 5 6 7. Wherâ—â— Mark 1. This Suborned Woman begins her borrowed Oration with her being indeed a Widow which was misery enough of it self having no Husband to help her in her calamitous condition Mark 2. She proposeth her case that her two Sons quarrell'd in the Field upon a sudden occasion and the one killed the other seeing there was none to part them and consequently no Witnesses to prove the Fact as the Law Requireth Deut. 17.6 Mark 3. Yet upon this presumption without proof she saith my Kindred whom the Law appoints to be the Avengers of Blood Numb 35.19 Deut. 19.12 will needs Slay the Slayer for the slaughter pretending Zeal for Justice but 't is for their own self ends for the Superviver is mine Heir and so mine Inheritance will fall to them by his Death which will quench my poor Coal c. The Fourth Remark is Upon her requesting relief from his Royal Power David grants to remedy her by due course of Law v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David ver 9 10 11 12. VVherein Mark 1. The VVoman seems wilily unsatisfied with the King's Answer as too dilatory a remedy for the mischief might be done before the Law could take care to prevent it whereas I am so confident of my surviving Son's Innocency saith she that I dare to take all the blame of him to my self in thy royal protection of him But if by the want of it he be Slain then the Guilt of Innocent blood comes upon thy Kingdom Mark 2. Hereupon David more plainly promiseth to secure those Avengers of Blood she so much feared from slaying her Son Mark 3. She smartly replies the Avengers of Blood were so many that while she was bringing one of them to the King to be secured another may chance to kill my Child in the mean season Mark 4 Then the King Swears to her that her Son should not Die This Oath was not in Truth Righteousneses and Judgment Jer. 4.2 for this Manslayer ought to have died according to Numb 35.16 17 21. But now it was David's own case in respect of Absolom and thence was he so favourable to this Petitioning Widow and so ready to relieve her in this case The Fifth Remark is the Application of the Parable ver 13 14 15 16 17. Wherein Mark 1. No sooner had this Wise Woman prepared David with her Parable and procured his Oath to confirm his sentence of protecting the Man-slayer having now gained this main point she brings the case home to David's own self making intercession for Absolom by many Arguments Mark 2. These Arguments were coyned to her hand both to matter and form and put into her Mouth by Joab who knew well enough that this her plain Song now after an obsure Parable would be very pleasing Musick to David's Ear and come kindly as a Rich Cordial to David's Heart whose Bowels had some time yerned after Absolom And so all this form of Speech fetched about was but the gratifying of David's own desires Mark Thirdly She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go but until now David wanted a plausible pretence which by Joab and this Wise Woman's means he at this time obtained Her first Argument
a place wherein thou mayest Sacrifice to the Lord as well as at Hebron c. David might have suspected something from his delay of time too that having been two full years in Jerusalem Chap. 14.28 yet all that time never paid his Vow Nor was Hebron the proper place of Sacrificing then tho' it was an Ancient City where Abraham built an high-High-Place Gen. 13.18 and the place of Absalom's Birth 2 Sam. 3.3 and where David began his Kingdom where likewise he resolves to begin his Reign among all his Relations yet David is so blind as to send him thither with his Blessing The cause was because God had blinded his eyes that he might bring both upon David and upon Absalom the Judgments which they both deserved and himself designed The Fourth Remark is Absalom soon made it appear he came not to Hebron to serve the Lord so much as to serve himself of the Lord v. 10 11 12. wherein Mark First He sent out Spyes c. to feel the pulses of the Elders of each Tribe and to gain them over to Absalom's Party acquainting them with the main design of that Meeting Grotius saith some of those Spyes were debauched Priests and Levites fit persons to become Trumpets for Rebellion and to lend their loud acclamation crying God save King Absalom Mark Secondly Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion they knowing nothing of his Treasonable Design the concurrence of those Grave Senators undoubtedly of great reputation with David could not but give a great countenance to Absalom's Diabolical Enterprize and cause the People to think this was done by David's consent when they saw David's Friends present in the Solemnity tho' basely wheedled thither only to wait upon David's too much doted on Son in paying his Devotion to God As this Wile served to weaken David's party so was it an unhappy president for lesser Cities to fall in with Absalom and no doubt but it was now hotly discours'd that David being much decayed with Age and Wars was now minded to resign up his Crown to Absalom both his Eldest Son and the Noblest descended as coming from a King by both Parents 2 Sam. 3.3 Mark Thirdly That crafty Councellor Achitophel is call'd to the Conspiracy v. 12. call'd David's Councellor and who had been doubtless in high esteem with David for his Wisdom however now fallen out of favour N. B. Some say the Quarrel arose from David's abusing Bathsheba supposed to be Achitophel's Grand-Child but there was small cause of a quarrel seeing David made her amends in making her a Queen which could not chuse but please that Old Fox well enough It was rather because he saw David declining yet too down-right for all true piety so could not manage him with his wicked Counsel He hereupon resolves to Worship the Rising-Sun and whom he might better manage in ways of wickedness and two wicked wretches would fadge best together 'T is very probable Achitophel was the Author or at least the Fautor and Fomenter of this Conspiracy tho' he had now craftily withdrawn himself and lay close like an old Fox 'till call'd out of his Kennel that he might seem to have no hand in the Rebellion until it was past recovery and past David's power to repress it yet had he all along before this paved the way by his private perswasions and putting others upon publick Actions in so dangerous an Undertaking like the subtle Ape that saw Chesnuts roasting in the fire and takes them out with the paw of the Cat sleeping by the fire beside him The Fourth Remark The Conspiracy now grows strong by a great concourse of People 't is a wonder that a Prince so pious and so prosperous in all his Wars should be so shamefully deserted by his ungrateful Subjects but thus it is always with the Mobile who are ever-more weary of the present Government and will pick quarrels with every want or weakness which cannot be wanting in the best of Governours Neutrum modò mas modò Vulgus The Vulgar will be sometimes of one Gender and Party and sometimes of another They turn here from most pious David to most impious Absalom 't is true this Apology may be made for them N. B. First They resorted to Hebron upon a most specious pretence to be present there at the Worship of God for which they ought not to be blamed And being thus wheedled in and plainly trepan'd neither they nor those Citizens of Jerusalem could make a safe retreat being hem'd and hedg'd in by the hands of those bloody Conspirators And Secondly It may be said for their excuse also that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David aggravating to the utmost all the errours of his Reign as his Adultery with Bathsheba his Murther of Vriah with divers others of his Army his pardoning Amnon for an incestuous Rape c. and 't is pity they did not add as they might have done his foolish sparing of unnatural Absalom for his so treacherously butchering his Brother Amnon but this they forbear to mention as making against them however they did probably justifie that Act of Absalom as a just Revenge for the abuse of his Sister and did lay load upon David for his so much rigour and so long severity against Absalom for so Just an Action therefore it was but a righteous thing for Absalom now to right himself and the People were bound to assist him the rather because he had promised what great things he would do for them were he but a Judge v. 4. how much more if he were the King No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King who had already stole their hearts v. 6. came thus in great Confluences to Hebron and there influenced with such plausible Harangues and florid Orations as is above said no wonder if the Conspiracy was strong N. B. But above all this must be attributed to the over-ruling hand of the most high God who hath the Spirits of all People as well as of Princes at his own command and thus turned their hearts to Absalom for chastizing of David as was fore-threatned The Third Part is the Consequences of this Conspiracy from v. 13. to the end Remarks are as follow The First is David's Flight when Tidings were told him that the hearts of all Israel were gone out after Absalom v. 13 14 15. a flight is resolved on first wherein Mark First David was greatly distressed here to hear that the People had so sordidly deserted him of whom he had deserved better things for his cloathing them with Scarlet c. more truly than what Saul boasted he had done for them in giving them Vineyards and Oliveyards c. 1 Sam. 22.7 Tho' David in his passionate Elegy upon Saul doth Hyperbolically apply it to him 2 Sam. 1.24 David had really done it
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
together or the piles of his Buildings before he come to speak of all the Furnitures thereof c. The Second Remark is the Time which those three Civil Structures took up namely thirteen Years v. 1. almost double to the time wherein he was building the House of God not because he loved himself better than his God so was six years longer in pleasing his own Curiosity Eccles 2.4.5 6. than he was in gratifying God's Command for Divine Worship for he was still God's Jedidiah a Lover of God and beloved by God but the Learned render these Reasons First That of Erpenius and Junius because Solomon had not Materials prepared for those Fabricks as he found for the Temple by his Father David 1 Chron. 22.14 15. nor did he employ so many Workmen in these c. The Second Reason is that of Peter Martyr Solomon was not pressed forward to hasten those Civil Structures either by the Command of God or of his Father as he was to the Sacred Structure of the Temple for speedy settling in it the Worship of God which was indeed the foundation of all their hoped for felicity both of King and Kingdom The Third Reason is That of Lavater out of Josephus God having laid his own Divine Obligation upon Solomon and his Subjects to build the Temple did cause them to use more alacrity and diligence in this work than in the other of Civil Concern only The Fourth Reason is Solomon was not so long in those Civil Structures because they were larger and more curiously wrought than the House of God but because there were three of these Fabricks as 1. The House of Lebanon v. 2 3 4 5 6. 2. The Porch for the Throne v. 7. and the House for Pharaoh's Daughter v. 8. c. The Building of all these took up thirteen years time tho' some Learned Men in Vatablus compute this time to be only two years after the Temple was finished but this Opinions is fully confuted saith Peter Martyr from Chap. 9.10 where the term is expresly made twenty years from the beginning of the Temple which the great Devotion both of Prince and People finished in seven years and six Months but longer leisure was taken and fewer helps were found to finish these three other Fabricks c. The Third Remark is The Holy Spirit in Scripture giveth us but a very brief account of those three Buildings but only an obscure and compendious mention of them for as P. Martyr well observes here is not any account of their Dining-Rooms Lodging Chambers Kitchins c. because they were designed for Civil uses only but that for Sacred Service is more largely insisted upon within and without Indeed this house of the Forest of Lebanon hath the largest description because it was for publick service and the two other for private use only as some say but the first is described at large 1. The Palace the matter of it Cedar the form of it all its dimensions v. 2. the parts of it the Roof v. 3. the Windows one opposite to another v. 4. the doors and posts v. 5. with Windows all composed both for light and delight there was light against light three stories high thorough lights in every room one over another c. 2. The Porch suitable to the Palace v. 6. supported by many Pillars for the more magnificent entrance into it This Porch was proportionable to the Palace not too high to obscure the prospect of the Palace saith Osiander yet large enough to cover the Courtiers from Rain or Sun saith Peter Martyr There be two Curious Questions concerning it 1. The situation of it whether in Lebanon or at Jerusalem and 2. The Dimension of it whether above that of the Temple Answer the First To the first Question Piscator and Junius judge it stood in the Forest of Lebanon and was Solomon's Country-Palace for Recreation in Summer season this Opinion that Text favours Chap. 9.19 where it is said Solomon built in Lebanon therefore the Chaldee calls it Domum Refrigerii his House of Refreshing because he had there his delicate places saith Lavater for Hawking Hunting Fishing c. necessary Diversions for Great Princes when publick Affairs will permit that they may come fresher again to the Throne of Judgment after some small time of refreshment in those Delights of the Sons of Men Eccles 2.4 6. And they farther say Solomon built this House in the very Mountain of Lebanon after he had Conquered Hemath to which Lebanon belonged 2 Chron. 8.3 4. nor can this House be so called because it was built of the Cedars of Lebanon for then his other Houses might have the same Denomination upon the same account Beside this Palace is not call'd the Forest of Lebanon for any resemblance to it in the multitude of its Pillars standing like Cedars in the Forest but 't is expresly called the House of the Forest of Lebanon here v. 2. Answer the Second to the first Question But Peter Martyr and many more do generally concurr that this Palace was built somewhere nigh Mount Sion and Jerusalem and not in Lebanon alledging 1. Because there was the Throne of Judgment v. 7. which was fittest to be in the Place of Solomon's Common and Constant Residence 2. Because there was the chief Magazine of Arms Isa 22.8 And Solomon's Golden Shields were laid up there as is manifest from 1 King 10.17 and 14.25 26 28. And 3. It seems impracticable for so prudent a Prince as Solomon was to place such precious Stores in Lebanon so far remote from his Royal City and in the utmost borders of his Kingdom as Lebanon was But 4 They say it was call'd the House of the Forest of Lebanon partly because it was framed first in that Place Chap. 9.19 and partly the Temple it self is called Lebanon upon the same account Zach. 11.1 But principally because this Palace near Sion was as it were an Abridgement of that famous Forest having an hundred Pillars of Cedars in it standing upright like so many Cedar Trees in Lebanon and all the Timber thereof as Beams Boards c. were made of the Cedars of Lebanon moreover this Palace had the resemblance of that Forest as it was planted about with many pleasant Groves Shades and great store of Trees as in Lebanon and adorned with Orchards Gardens Solitary Walks Sweet Smells Musick of Singing birds a Prospect of Wild Beasts and all manner of delightful Accommodations Eccl. 2.4 5 6. So pleasant Places are oft call'd Carmel saith Peter Martyr in Scripture As to the second Question or Objection touching its Dimension that this House was larger than the House of God which was but sixty Cubits long and twenty broad Chap. 6.2 whereas this Palace is said to be an 100 Cubits long and fifty broad v. 2. here Answer the First Both Peter Martyr and Junius affirm that this Royal Palace was not larger than the Temple of God if we comprehend with the Temple both the
Porch and the Courts c Secondly The Cubits by which the Temple was counted were Sacred and Greater each Cubit consisting of twenty four Inches but these Cubits here were the common Cubits and lesser containing only eighteen Inches c. Thirdly The Measures of the Temple are reckoned from inside to inside the thickness of the two Walls and the space of the Porch at the Entry and of the Chambers round about are left out Fourthly Peter Martyr well observeth that the heighth of this House being but thirty Cubits high consisting of two fifteens was equal to the Temple Fifthly 'T is supposed that the three Houses that for the King that for the Queen and a third for Delight were all comprized under the compass of one hundred Cubits yea and the King's Treasury also 2 Chron. 9.16 The Fourth Remark is Solomon's building his Royal City-Palace in Jerusalem when he had built his Summer Country house in Lebanon saith Dr. Lightfoot and an House for Pharaoh's Daughter his Queen and his own Throne so sumptuous as there was not the like in the World for Splendour and Glory ver 7 8. and Chap. 10.18 c. Mark 1. The Porch for the Throne was that before the King's Palace distinct from the former Porch mentioned before the House of Lebanon called the Porch of Judgment capacious enough and convenient to cover those that came to the King for Judgment from Sun and Rain Mark 2. This Throne is called a great Throne described at large Chap. 10.18 19 20. 1. It 's Matter 'T was made of Ivory with some Cavities left in it to be fill'd with Gold and so made more beautiful to the Eye of the beholder 2. It s Form made like a Semicircle so that the King sat upon it saith Grotius almost surrounded with the People that he might sit safer from Assassinates 3. It s Advance by six stately Steps which while the King ascended did Mind him both of his Dignity and Duty in administring Justice as pure as the Gold he sat upon 4. It s Canopy at the Top encircling Solomon's Head for his greater ease and state having stays on each side to rest his Arms upon 5. It 's Ornament both two Lions upon the two staies and twelve Lions upon the six Steps six on a side to shew that his Throne might not easily be overturned as the Lion was the Emblem of the Tribe of Judah Gen. 49.9 And Christ is called the Lion of the Tribe of Judah Revel 5.5 And this was likewise to teach Solomon that both the Valour and the Vigilancy of a Lion is requisite in Royal Judges And 6. It s Footstool was of Gold also 2 Chron. 9.18 Teaching Him to trample under foot the best things of this lower World N. B. Here behold Solomon sitting in the greatest Grandeur and most illustrious splendour of worldly Glory Yet oh how soon did all this pompous Lustre and magnificent Majesty perish and vanish away both in himself and in his Successors Mark 3. The Palace for his Queen Solomon built also ver 8. We find that when he had marry'd Pharaoh's Daughter He placed her in the City of David 1 King 3.1 which then was Solomon's Court but that City being now too narrow a place to entertain so great a Princess with all her princely Train therefore He built a spacious and special Palace for her after he had built for the Lord and for himself and brought her from the strait Palace of David saying My Wife shall not dwell in the House of David because the Places are Holy whereunto the Ark of the Lord hath come 2 Chron. 8.11 which Piscator reads The House of David is too narrow and cannot contain both the King and Queens Court And Solomon had said these Words my Wife shall not c. before he built an House for her and while the Ark was yet in the City of David nor was every place where the Ark came Consecrated to God so as not to return to common use after the Ark's Departure for then the House of Obed-edom and all other Places where the Ark either rested or passed over had been made Holy thereby and not lawful for Men to dwell in But Solomon's Reason was Ceremonial because she was a Woman and so by her Sex was subject to many Ceremonial Pollutions the Law of Moses forbad menstrous Womens ingress into the Temple until they were Purified moreover the Queen being of Egypt might have Heathens at that time for her Attendants so Solomon judg'd it unsuitable that she should dwell in the House of David where the Ark of God was but builds a fair Palace peculiar for her and brought her into it ☜ The materials of all these buildings for civil Uses were very costly and lasting as Marble and Cedar above ground and under ver 9 10 11 12. Now the History having finished the account of those Civil Fabricks returns to the Description of the sacred Furniture of the Temple Remark the First is The Artificer who is commended by his Name and Nation ver 13. and by his Offspring Tribe and Skill ver 14. At the request of King Solomon 2 Chron. 2.7 King Hiram sends him his Name-sake Hiram when he first began his Temple-building though set down here for Order of History This Hiram's Father was of the Tribe of Naphtali here but said to be a Tyrian as Obed-edom a Levite is said to be a Gittite his Mother was of the Tribe of Dan 2 Chron. 2.14 the Place of Idolatry I find Sanctius solving this seeming Doubt saying that possibly the King of Tyre being no Israelite might be misinformed in the Distinction of the Tribes N. B. However it was a singular Providence of God that this Widow's Son a great Comfort to Widows in their great trust in God Jer. 49.11 should join himself to an Artificial Master in Tyre and so become so curious a Workman As this Son was undoubtedly a great Comfort to his Mother so at this juncture he was qualified for this glorious Generation-work God call'd him to whereby his Name is eternaliz'd in Scripture-Record as the chief Instrument in the Temple The Second Remark is this Hiram is said to Work all King Solomon's Work not only in Brass but also in Gold Silver Iron Stone Timber Purple c. 2 Chron. 2.14 upon which account Solomon as Piscator well noteth calls this Hiram Abibu Hebrew his Father as a Father and Master of Arts 2 Chron. 4.16 out of pure respect to him for his universal skill as King Hiram had call'd this Hiram Abi my Father from the like Veneration 2 Chron. 2.13 All the particular most Exquisite and Artificial Works of this most excellent Artificer and Workman are hard to be numbred in due Order seeing they are scattered here and there in divers Places upon Scripture Record but to omitt all those exact Artifices that belong'd to those other Structures for Civil Vse only and likewise those that appertain'd to the Sacred Temple which
were only External whereof mention hath been made already I shall now apply my self to such only as were Internal the Inward Ornaments and Furniture of the House of God and they are reducible to three Heads as to the three Courts of the Temple Mark 1. To begin with the noblest Court first to wit the Oracle or Holy of Holies wherein Solomon settled the Ark of God after all its manifold wandrings in its proper and peculiar Resting Place N. B. The Ark of God before this settlement had been tossed about 1. From the Desart to Gilgal 2. From Gilgal to Shiloh 3. From Shiloh to the Cities of the Philistins 4. From thence to Bethshemesh 5. From Bethshemesh to Kirjath-jearim 6. From thence to the House of Obed-edom 7. From thence to Gibâ—on 8. To the City of David And Lastly From thence at this Time to the most Holy Place in Solomon's Temple whereof we have an account Chap. 8.1 2 3 to 9. and 2 Chron 5. 1 2 3 to ver 9. N. B. Over the Ark thus settled stood two Cherubims which this Hiram had made c. described in their Number Matter Stature Posture c. Chap. 6.23 to 29. and 2 Chron. 3.10 11 12 13. There were two Cherubims which Moses made of Gold and inseparably fixed to the Ark of God Exod. 25.18 19 20. These Cherubims of Solomon's say Lavater and Peter Martyr did cover the two Cherubims of Moses which were far less and stretch'd forth their Wings East and West being two Giant-like Statues five Yards high stretching their vast Wings North and South and looking with their Faces towards the East as if they had an Inspection upon all that entred into the Temple beside Moses's Cherubims were made of Gold but the Matter of Solomon's was Olive-wood which is most durable and because of their Gigantick Stature were therefore made of Wood not Gold but only overlaid with Gold and all to advance Magnificency And besides these two greater Cherubims of Solomon's and the two lesser of Moses there were many more Cherubims engraven upon the Walls and Doors Chap. 6.29 32 35. and upon the Bases also Chap 7.29 36. N. B. All which was to shadow forth the presence and Protection of Angels in the Worship of God Eph. 3.10 1 Cor. 11.10 And as these two great Cherubims were made of Olivewood which is the Emblem of Peace so it represents the praise-worthy Practice of Gospel-Ministers those earthly Angels who should be at Peace among themselves and promote Peace all they can among others and be like those two Cherubims uniform and unanimous N. B. In what a comely Symmetry hath God placed Man's two Eyes Ears Arms Hands Thiâ—hâ— Legs and Feet in the natural Body For the same double Use Christ sent out his Apostles by two and two Their mutual Agreement is a great Grace to that Mystical Body the Church 1 Cor. 12.18 Psal 133.1 Act. 2.46 Mark 2. Concerning the middle Court of the Priests this was divided from the most Holy with a Veil call'd a Partition Chap. 6.21 that hanged upon two Golden Chains 2 Chron. 3.14 with Exod. 26.31 c. This Rent in twain at Christ's Death Matth. 27.51 as is aforesaid The Vessels which Hiram made for the Holy Place were many to furnish the House of God most fully As First The Altar for Burnt offerings whereof no mention is made of Hiram's melting Brass for the making of it in this Book of Kings though of Solomon's using it for that end there is 1 King 8 22 31 54 64. and 9.25 but to supply this Omission The making of this Brazen Altar is expresly mentioned 2 Chron. 4 1. which Book was writ after for that end c. Moses had made a small one for the Tabernacle Exod. 27.1 But this was as much larger as the Temple was than it being fifteen Foot high at the least so that the People might behold the burning and smoaking of the Sacrifice to Mind them of their Sins and of their Saviour offered up on the Cross who is also call'd the Altar it self Hebr. 13.10 The Ceremonial Law was the Jews Gospel N. B. That Law of not going up by steps Exod. 20.26 was a Temporary Law and Vseless when the Priests used Linen Breeches Exod. 28.42 This Altar is call'd Ariel Isa 29.1 That is the Lion of God for as the Lion devoureth Flesh so this Altar of God consumed the 〈◊〉 â—s by a Fire that came down from Heaven N. B. So 't is said by way of Allusion that this Altar was God's Table to Dine and Sup upon to which Psal 50.10 11 12. alludeth more especially in the Chaldee Paraphrast reading it thus My Sacrifices when I am hungry I will not seek of thee to Dine and Sup upon after the same manner is Wine said to chear God Judg. 9.13 Spoken only Parabolically and after the manner of Men. N. B. This Altar was first prophaned by Ahaz who removed it from its Place and set the Altar of Damascus in it's Room 2 King 16.10 11 12 13 14 and afterwards by Pilate who mingled the Blood of the Galileans with their Sacrifice upon this Altar Luk. 13.1 2. The Second Vessel of this Holy Place was the Brazen Laver call'd the Molten Sea the making of this is mentioned 1 King 7.23 though that of the Brazen Altar be not so and 2 Chron. 4.2 3 c. The vastness of this Vessel is described of so great a Capacity and wide Comprehension here ver 26. That it commonly contained two thousand Baths which amounts to five hundred Barrels of Water and if filled to the Brim could comprehend three thousand as 't is said 2 Chron. 4.5 N. B. This prodigious Collection of Waters as the Hebrews call'd it therefore a Sea so it was to signifie to them the exceeding filthiness and sinfulness of Sin Rom. 7.13 requiring a Sea to cleanse it and the infinite Value and Vertue of Christ's Blood c. This vastly weighty Vessel in it self with such a vast weight of Water in it was supported with Twelve Oxen ver 25. figuring forth the Twelve Apostles who likewise look'd every way and went into all parts of the World teaching the Baptism of Repentance for the Remission of Sins This Brazen Altar was set up in the Priests Court Chap. 6.36 at the very entrance of it out of the Court of the People c. N. B. Moses made his Brazen Laver of the Women's Brazen Looking-glasses Exod. 38.8 These devout Women that used to Assemble by Troops at the door of the Tabernacle to pray and serve God see Luk. 2.37 1 Tim. 5.5 did frankly and freely give those Instruments whereby they dress'd their Bodies to make that an Instrument whereby through Faith they might sanctifie their Souls I doubt there be but few such Elect Ladies so devout in our Day 'T was once grave Counsel given to Ladies of Curiosity often viewing their looks in their Looking-glasses Art thou fair Be not like an Egyptian Temple Varnish without and
gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
House of Joseph whereby being of an Ambitious and Aspiring Mind as the Prophet secretly Taxeth him ver 37. He had many opportunites to asperse Solomon's Government for laying such heavy Taxes upon his People to maintain his seven hundred Wives and his three hundred Concubines Peter Martyr saith He traduced his Master Solomon to his Subjects as Absalom had done his Father David before him Mark 3. That which flush'd him more toward a Rebellion was Ahijah's Prophecy to him being added to Solomon's preferment of him For God's Providence ordered a Private Conference of the Prophet Ahijah and Jeroboam going to take his Principality upon him the Prophet rends his new Garment into twelve Pieces and gives ten of them to Jeroboam Doing this for a Sign of what God said ver 11. shewing that the Kingdom though it was new fresh and strong upon the Shoulders as 1 Sam. 15.28 and like a goodly glittering and glorious Mantle yet saith the all disposing God I will rend it thus and thou shalt have Ten Parts or Tribes c. N. B. God gives to every Man his Measure as he is the Most High Psal 115.3 Dan. 5.21 c. Mark 4. God's respect to David for his Integrity in the main He therefore shall have a Light continued ver 36. So is a good King a Light in Counsel and Comfort to his People 2 Sam. 21.17 1 King 15.4 Psal 132.17 N.B. Peter Martyr saith David and Solomon shone splendidly like the Sun whereas their Successors were but lesser Lights and Lanthorns comparatively Mark 5. The Prophet makes a fair promise of an Established Throne to a woful Sinner ver 38. wherein God declares his gracious Disposition to all the Children of Men indefinitely either to allure Jeroboam to obedience or to aggravate his disobedience and so to justifie God's Justice in inflicting his Judgments upon him for his Rebellion against him Mark 6. Tho' the House of David was afflicted for Solomon's sins and for the People 's also by his Example ver 33. yet should it not be for ever v. 39. For some Kings of Judah grew very great as did Asa Hezekiah Josiah the last of which recover'd Samaria and the Regions that belonged to the Ten Tribes c. N.B. About 256 years after this the Ten Tribes were carried into perpetual Captivity whereby all their Contentions with Judah were finally concluded yea and the Jews of Judah returning from Babylon did almost recover the whole Kingdom of Israel N.B. But more especially saith P. Martyr this word for ever must relate to the Messiah that Son of David in whom the Glory of David's House was restored and such as never any mortal King had even greater than Solomon's who united the Two broken Sticks of Judah and Joseph and Ruleth still both over Jews and Gentiles Mark 7. Solomon understood all this private Conference c. Kings have long Ears It may be Jeroboam blab'd it out of Pride and to make a Party out of Policy Hence Solomon sought to slay him ver 40. which was a fond Act in so wise a Man God's Purpose cannot be cross'd by Man's Projects as himself saith Prov. 21.30 Hereupon Jeroboam fled to Egypt and Ahijah too with him saith the Chaldee Paraphrast whom Shishak entertaineth till Solomon's Death perhaps being offended that he had taken so many Wives to his Sister or as some say Daughter as is here noted in ver 1. The third part of this Chapter is Solomon's Death ver 41 42 43. wherein his Time of Reigning his Death and Burial and his Successor are all mentioned but his Repentance is not expresly recorded among his other Acts. N.B. From whence some have rashly Judged that he was damned But on the contrary Consider 1. The Book of Chronicles mentions not Solomon's fall yet none doubt but he did so 2. No mention is made of the Repentance of Adam Noah Lot yet none damns them for their sins 3. Solomon's Way is mentioned with honour 2 Chron. 11.17 where 't is joyned with the Way of David 4. Solomon's Ecclesiastes is all penitential a Monument of his Repentance as Psal 51 c. are of David's 5. He was a Natural Progenitor of Christ Luke 3.23 who were Elect Persons all accounted 6. As he penned part of Sacred Scripture so he is call'd an Holy Man 2 Pet. 1.21 7. He was Jedidiah beloved of God and whom God loveth once he loveth ever Joh. 13.1 c. 8. God his Father forsook him not finally 2 Sam. 7.14 15. Psal 27.10 89.33 9. Nor did any complain of his not Reforming Idolatry chap. 12.4 c. where his Subjects Rose up in Rebellion and laid Lord of Accusations against him for his Misgovernment in Sacred as well as Civil Matters so they might have blamed him had he failed therein 1 Kings CHAP. XII THIS Chapter describeth the Division of the Kingdom of Israel betwixt Rehoboam and Jeroboam 2 Chron. 10. Remark first upon Rehoboam as First The three first Kings Saul David and Solomon had Reigned hitherto over all the Twelve Tribes of Israel but Rehoboam was the very first that Reigned over two Tribes only Some suppose it an over sight in wise Solomon that he had not before his Death settled his Son King over Israel as David had settled him before he died 1 Kings 1.38 39 c. to prevent all Sedition But God's holy Hand was in this Infatuated over-sight Remark the Second However this Divine Infatuation was more manifest in his Son who being the undoubted Heir of the Kingdom settled by God upon Solomon and his Heirs 2 Sam. 7.12 13. yielded to meet the Seditious Elders at Shechem ver 1. a fatal City both for the Ravishing of Dinah and for the Sale of Joseph and for the Tyranny of Abimclech as Peter Martyr noteth Had Rehoboam been a Prudent Man he might well have suspected some danger in going thither he should rather have Summon'd them up to Jerusalem the Capital City by his Royal Authority But there is no Wisdom against the Lord. Prov. 21.30 Jeroboam might think himself unsafe at Jerusalem but safe enough at Shechem a City of Ephraim a turbulent Tribe wherein he was powerful Remark the Third is the double Wonder here First That Solomon should not fill his Royal Place with plenty of Heirs by the Bodies of 700 Wives and 300 Concubines yet by all these we read only of one Son and that by an Ammonitess and he none of the wisest but a Silly Child when at the Age of above Forty Years as is after mentioned upon Chap. the 14. ver 21 to 31. Dr. Hall noteth well many a poor Man hath an House full of Children by one Wife whereas this great King hath but one Son by many House-fulls of Wives Well did David Document his Son Lo Children are the Heritage of the Lord and the Fruit of the Womb is his Reward Psal 127.3 God oft denies this Heritage of Heirs where he gives the largest Heritage of Lands and gives most of
in his Presence whom afterwards He so sought for to no purpose in all Countreys Chap. 18.10 't is probable this prophane King look'd upon God's Prophet as some Idle Addle-Headed Fellow and so below his Grandeur to regard his Person or Words but slights him N B. Miracles God will not multiply without Cause Elijah's Feet save him Though God could have asswaged Ahab's Phrenzy yet he directs Elijah to use ordinary means of escaping for an example to others Jer. 36.26 Joh. 8.59 Mark 2. God takes Care for his daily Food there commanding the Hagnorebim Heb. to be Caterers for him ver 6. Objection the first Now because Ravens are ravenous Fowls rather snatching Meat from others than bringing it to others by their rapacious Nature therefore some learned Men looking upon it as altogether improbable for such morose Creatures to be the Purveyors read the Hebrew Word Hagnorebim Merchants as Ezek. 27.27 or Arabians as 2 Chron. 21.16 Neh. 4.7 where the like Word is used or the Inhabitants of the City Arabah nigh Bethsan Josh 15.6 52. and 18.18 c. Answer the first The Situation of this hiding Place beside Jordan spoils those Notions nor could Elijah have been hid from Ahab had the adjacent Inhabitants known of his hiding-place Beside had God design'd any of Mankind to provide for this Prophet there was Hospitable Obadiah who kept a private Table in two several Caves for an hundred Prophets of God Chap. 18.4 and there were seven thousand faithful Israelites who in despight of the Devil had never bowed their Knees to Baal doubtless any of these saith Dr. Hall would have had a Trencher ready for Elijah and have thought himself bound to have defrauded his own Belly to supply so noble a Prophet Answer the second God commands the Ravens to do this Office of Love for Elijah rather than any of the Race of Mankind to shew the absolute Soveraignty and Dominion of the Creator over all his Creatures And this was a pregnant proof hereof that whereas Ravens are noted above all other Fowls for their greedy Nature in monopolizing all provision to themselves and for their malignant unnaturalness to their own young scarce sparing any of their prey for them as may be collected out of Job 38.41 and Psal 147.9 yet even those Ravens must forsake their own Nature and forget their own Hunger when their Maker bids them do so Thus the great God is said to command both Inanimate senseless Creatures as Job 38.11 12. Psal 78.23 Isa 5.6 and 45.12 yea and Animate brute Creatures As Amos 9.3 Jonah 2.10 c. The same great God that provideth Meat for the Fowls of the Air Matth. 6 26. can make the Fowls of the Air provide Meat for his Prophet as here and for all his Servants that depend upon him rather than they should be disappointed in their dependency of Trust in him N.B. Were not our Faith wanting to God his Care would not be wanting to us Matth. 6.32 1 Pet. 5.7 A second Objection is The Ravens are an unclean Creature Levit. 11.13 15. as well as Birds of Prey so were very improbable Instruments Answer 1. Though Ravens be unclean Creatures signs both of Man's Punishment and of God's Curse Isa 34.11 and vulgarly ominous to behold hateful almost to all insomuch as in some Countreys there is a Reward appointed for those that can kill them yet are they God's Creatures which God despiseth not but provides Food for them Job 38.41 and for their Young when neglected by their Dams Psal 147.9 and which Christ commands us to consider Luk. 12.24 where out Saviour fetcheth not an example from Eagles Hawks Nightingales c. but from Ravens Answer 2. Though the Flesh of Ravens were unclean for Food yet that Levitical Law doth not tell us that they defiled and made unclean whatever they touched unless they were Dead Beside saith Piscator here was a special Command of God who is a free Agent and may use for his Service what even the worst of his Creatures when He pleaseth as he doth the best of them to serve his Servants Hos 2.22 23. and that Ceremonial Law was over ruled by the Law of Necessity and by the Lawgiver's Dispensation Answer 3. Peter Martyr observeth That the Ravens did more especially owe the Lord this piece of Service because of the Benefit which they singularly above all other Fowls do enjoy by his singular Providence when they are young as above and cry to God not Directly but by Implication only yet being forsaken by the old ones and left bare and unfeather'd the Rabbin's say God feeds them by sending Flies into their Mouths as they gape in crying and by Worms bred in the Nest out of their Excrements which creep into their Mouths as Aristotle saith in Histor. Animal Till they be able to fly abroad and take Meat where they can meet with it Nor will a little satisfie the Appetites of those crying Rooks by Reason of the vehemency of that natural Heat in them N B. If there be such a Magnum Providentiae symbolum So marvelous an Indication of Divine Care attending those contemptible Creatures even while helpless and shiftless yea crying with an Hoarse and Harsh Voice whence they are call'd Gnorebim in Hebrew so unapt to move Pity How much more Compassion hath God for his faithful Servants Mat. 6.26 and for his Dear Children Psal 103.13 that cry to him continually Luk. 18.7 How did God feed Israel miraculously with Manna in the Wilderness and here Elijah by Ravenâ— which was the effect of his Prayer of Faith and so is reputed his second Miracle Oh what will not God do for our faithful Prayers c. Mark 3. Elijah's Meat was Bread and Flesh and his drink was Adam's Ale the Water of the Brook had he been preserved without any Food as after he was in his forty days Fast Omnipotency might have done it N. B. God supplies means when he denies means as he did in the Case of those three Grand Fasters for forty Days and Nights namely Moses this Elias and the blessed Messias all these were miraculously preserved without Meat and 't is nigh as miraculous to find Elijah here preserved when God provided Meat for him by such Mouths as those of Ravens He might have been preserved by Bread only and Water if so his fare had been no worse than his two fifty Fellows in the two Caves of Obadiah Chap. 18.4 13. N.B. But behold God is more bountiful to this Chief Prophet than his Servant Obadiah could be to those of an Inferiour Rank The Ravens must bring him Flesh also and that not raw Gen. 9.4 but Rost or Sod The first Enquiry How came the Ravens to this Rost or Sod Flesh Answer 1. The Rabbins tell us the Ravens did Pillage it out of King Ahab's Kitchin c. Answer 2. This Flesh was prepared by some of those seven thousand upright Israelites Chap. 19.8 whom God made privy to the Secret c.
Spirit Thus the Bridegroom adopted the Bride Ruth 3.9 and so doth God to us Ezek. 16.8 if called c. Mark 3. When this rich Farmer 's Son found his Heart changed by this Habit He leaves his Plough and begs leave of a farewel to his Parents This great change upon Elisha by only the Mantle of Elijah makes up his eighth Miracle Mark 4. Elijah grants it Grace destroys not Nature nor Sanctity Civility Parents do Consent Elisha comes without dallying and delaying not as He did Matth. 8.21 Luke 9.59 and ver 61 62. where Christ grants not to him what Elijah here granteth because Christ knew all Men John 2.24 and that it was a pretence only to leave Christ Mark 5. Elisha's friendly Farewel was speedy This Divine Impression makes him willing to leave his Parents his Plough his fat Farm his All for God c. He slays his Oxen he plow'd with boils the Flesh with the Plough and wooden Instruments makes a farewel Feast for all his Friends here 's no weeping saith Peter Martyr but all Joy at this Happy Day and more honourable imploy Thus Levi did Luke 5.29 1 Kings CHAP. XX. THIS Chapter is a Narrative of Ahab's two great Victories over the Syrians for two years together First of the first Victory in which the Antecedents Concomitants and Consequents are remarkable Remarks first upon the Antecedents As 1. Benhadad the Son of him who had spoiled sundry Cities in Israel chap. 15.20 and the same whom Hazael murdered and succeeded 2 Kings 8.15 waged War against Ahab The Cause of this War is variously assigned As 1. The Syrians above thirty years before had been invited in by Asa to assist him against Baasha and then conquering some Cities 1 Kings 15.17 18. they had felt the sweetness of the Soil of Israel and now they would have all N.B. This is oft the fate of calling in Forein Powers for the suppression of an home-bred Enemy The Remedy oft proves worse than the Disease The 2d Cause saith P. Martyr was Ahab's refusing to pay Tribute to Benhadad which before he had paid him for those Cities that had been taken from Baasha and some also from Omri Ahab's Father not mention'd in sacred Story but implied here ver 34. But the 3d. and true Cause of this War was God's great displeasure against Israel for their Idolatry and Apostasie and Benhadad's Ambition in amplifying those Conquests his Father had made chap. 15.20 was but the Rod in God's hand to chastize the Impiety of his Children Remark the Second Benhadad gathers a vast Host consisting of thirty two Kings c. wherewith he comes up and besieged Samaria the Metropolis of the Ten Tribes designing to catch and conquer that Kingdom wholly to himself ver 1. Hereupon he sends his Embassadors from the Siege into the City to demand all Ahab's Treasures his Wives and Children c. ver 2 3. or expect no Peace but a sudden Assault Remark the Third Timorous Ahab finding himself not only hard pressed with a close Siege without but also worse oppressed with a guilty Conscience within makes a most pusillanimous Truckle to Benhadad's insolent Demands saying I am thine and all that I have ver 4. An evil Conscience was the cause of this Cowardice N.B. Some indeed more charitably call this Prudence in Ahab that by a soft Answer he might mollifie the mind of a Barbarian King so saith Menochius and that he spake not this seriously but only officiously to pacifie Benhadad nor would such a proud Imperious Dame as was Jezebel suffer him to do otherwise as loth enough to be delivered up into the hands of Barbarous Benhadad And Dr. Hall saith that Ahab did wisely like a Reed in the Tempest stoop to this violent Charge of so potent an Enemy he being but half a King while the Kingdom of Judah was divided from him and Benhadad had two and thirty Kings in conjunction with him It is not for the over-powered to expostulate in Capitulations weakness must not argue but yield Might many times runs down Right Remark the Fourth Benhadad insolently incroacheth upon this first submission of Ahab ver 5 6. Ahab offers to be a Tributary King to him and to hold his All in Homage and Fealty under him so the propriety and present possession might be but his No saith Benhadad in his second Message I will not only have Dominion over thy All but I will have present possession of thy All without any subordinate Interest reserved to thy self and not of thy All only but the All of all thy Subjects shall be mine in hold also Thus Insolency is both unsatiable and unreasonable too The unjust knows no shame Zeph. 3.5 he will have his Jezebel too together with the Treasure of the City as well as the Royal City and all the Cash Jewels Plate and portable goods of the Citizens All shall be actually mine saith he nor will I stay till thou deliver them but I will send to fetch them Remark the Fifth Upon the Antecedents Ahab now consults with the Elders whose wealth was now equally involved and incroached upon with his own ver 7. P. Martyr marks well here that Ahab neither consulted God at this pinch nor acknowledged the true cause of it He tells those Elders I have not denied to become his Vassal but nothing will satisfie him save the plundering of our Houses the ravishing of our Wives and the spoiling us of our All that is comfortable This over-strained subjection turns desperate and hereupon the Elders advise him to a Denial and rather stand it out to the Issue of a bloody War ver 8. Then Ahab gave in his Denial but faintly in saying I may not do it ver 9. whereas a right generous Spirit would have said I will not do it thy incroaching Terms required are worse than death c. N.B. Ahab was of such an Abject Temper that he would have submitted to the second Message saith P. Martyr but that he feared a Sedition among his Subjects sending his Answer in such a sordid dress Tell my Lord the King that thy Servant will do all demanded at first He might as well have said and the second too but my Subjects will not suffer me Remark the Sixth Ahab's Denial puts Benhadad into a desperate Out-rage ver 10. He stamps and stares he brags and threats yea and swears by his Gods that he would immediately turn the City Samaria into a Dust-heap And tho' every of his Souldiers should but each take up one hand-full they shall be sufficient to carry the whole City out of its place N.B. Such prodigious Pride and Presumption usually precedes utter Destruction which all Benhadad's Dunghil-Deities could not deliver from Now indeed Ahab answered wisely ver 11. and a little more couragiously than before leaving out that slavish Title My Lord but useth a Proverbial speech Let not him that girds on his Armour boast as he that puts it off N.B. 'T is sublime folly to sound a
warm our Hearts unless the God of Ordinances be in and with them It was Christ's presence with the two Disciples discoursing in their way to Emmaus that made them say Did not our Hearts burn within us while he talked with us in the way Luke 24.32 so we may say if so in the way of his Ordinances c. Remark the Second upon the Consequents is The Sons of the Prophets saw the River remove its streams in obedience to Elijah's Mantle though it had chang'd it's Master and was now in Elisha's Hands yet Elijah's Spirit remain'd behind him with Elisha Hereupon they meet him ver 15. and tho' these Men had been train'd up in the Schools of the Prophets and Elisha among Carts and Ploughs yet do they give him due Veneration as one now endowed with Elijah's Spirit and whom God had made a Father of the Prophets Yet these Young Prophets are as full of Zeal for Elijah as they are of Reverence to Elisha ver 16 17 18. Mark 1. Their Incredulity in not believing that Elijah was now translated into Heaven but thinking that some Angel had taken him up and carried him to some obscure place on Earth according to 1 Kings 18.12 so still ought to retain his Dignity over the Prophets yet would they be so obsequious to their new Master as not to send their fifty Sons of strength to seek their old Master without Elisha's leave but he said send not c. Mark 2. Their Importunity they were so urgent with him for Leave and Liberty that Elisha was ashamed to seem inexorable therefore he saith Send seeing you are so set upon it though I am assured you are sure to lose your labour as indeed they did after they had wearied themselves with three days search N. B. The uncounselable are commonly unsuccessful in their enterprises and are best satisfied when wearied with their own ways nothing will teach them wit but disappointment Remark the Third is The Miracles that Elisha wrought by his double Spirit and all as Answers to his ardent Ejaculation Where is the Lord God of Elijah The same God cloath'd Elisha with Elijah's Spirit as well as with his Mantle whereof he had many ensuing Experiments There be three Miracles that Elisha wrought mentioned in this Chapter His first Miracle was the Dividing of Jordan described 1. By its Organ the Mantle of Elijah ver 13. 2. By its Author Manner and Matter ver 14. 3. By its Witnesses and Spectators the Sons of the Prophets ver 15. as above which when they saw they came to congratulate the Gift of God bestowed upon him and to own him as their Master for like Miracles argued the like Spirit in him And indeed Elisha wanted not the Evidences of a Double Spirit to that of Elijah which he desired seeing his Miracles that are mentioned in Scripture-Record were about twenty For besides the three here ver 14 22 and 24. there be many more Recorded whereof take this Epitome chap. 3.20 chap. 4.6 17 36 41 44. chap. 5.14 27. chap. 6.6 10 13 17 18 20. chap. 7.6 18. and chap. 13.21 in all seventeen more so that almost 't is a Duplication of Elijah's Miracles Remark the Fourth Elisha's second Miracle was his healing the bad Waters of Jericho here ver 19 20 21 22. wherein Mark 1. The Citizens petition to Elisha ver 10. So wise was this cursed City grown by their College of Prophets as to make improvement of this Master-Prophet while they had him 't were well if all People were so wise In their Address they say My Lord acknowledging his Authority over their Society in whose name the Speaker spoke The Situation of this City is pleasant but the Waters are naught and thereby the Ground is barren N.B. The same may be said of all such Places tho' never so pleasant as want those Waters of Life Gospel-Ordinances purely and powerfully Administred in them such should seek Redress as those do here But this evil here had not been original when Israel came first hither 'T is more probable that it was God's Curse inflicted for Hiel's Presumption in Rebuilding that City 1 Kings 16.34 A fruitful Land God turns into barrenness for Mens sin Psal 107.34 Deut. 28.24 Mark 2. The means of healing ver 20. Elisha calls for a new Cruse that no suspicion might be of working the Miracle by vertue of any thing that had been in it before and that no Legal Pollution might hinder its miraculous operation he bids Put Salt therein a most improper and improbable Remedy for Salt naturally makes Waters brackish and Land barren See Judg. 9.45 N.B. God oft works by contraries that his power might the more appear working without or against means Mark 3. The miraculous Effect of this seeming ridiculous means both for the quality and the quantity of Salt and the place where that small part was put The Fountain or Spring quickly works forth any thing put into it Elisha by Divine Direction pours the Salt in and heals them ver 21 22. N.B. He pours not the Salt into the Stream or Channel but into the Spring or Fountain So when God casts the Salt of Grace into our hearts those Fountains of Affections and Actions if but one small Cruse-full thereof we are immediately healed not so much as a thought can pass betwixt the Receipt and the Remedy Matth. 8.3 and 20.34 Mark 1.31 42. Luke 8.44 47 55 c. Remark the Fifth Is Elisha's cursing the scoffing Children described in all its Circumstances ver 23 24 25. wherein Mark 1. Elisha's going from Healed Jericho N.B. God's Prophets leave their blessing behind them to visit the Sons of the Prophets at Bethel also and to comfort them saith P. Martyr for their Loss of Elijah and to settle Orders where there was a strange composition of Jeroboam's Calves and a College of Prophets Mark 2. The Children that came forth to meet and mock Elisha were doubtless such whose Parents had nuzzled them up in Idolatry and Calf-worship with which Bethel abounded 1 Kings 12.28 29. Hos 4.15 and 5.8 and from whom they had learnt to contemn God's Prophets who seated themselves there to bear witness against their False-worship and to reclaim the People from it Mark 3. Those mis-taught Brats belch forth Gnalah Kereach with the greatest petulancy Go up thou bald-pate not only scornfully deriding him for affirming Elijah was gone up to Heaven but also prophanely scoffing him for his not going up with his Master for the Hebrew word Gnalah is used in both places ver 11. and ver 23. that they might not any more be troubled with him who opposed their Idolatry as Elijah had done and having no worse to upbraid him with they twit him with his natural Distemper his Baldness and repeat it twice to aggravate his grief the more Mark 4. Elisha curseth them for cursing him ver 24. not out of any private Revenge but by his Spirit of Prayer and Prophecy having a commission from God
Idolatress partly because she was the Original of all the Mischiefs and partly because Joram had made his Mother's Sins to be his own seeing he had not restrained her according to his Royal Duty and as pious Asa had restrained yea and deposed his Mother 1 Kings 15.13 whereas Joram rather promoted Jezebel's matchless Villany and was himself an Idolater if he were not an Adulterer also Remark the Third Jehu slays Joram in the Field of Jezreel ver 23 24 25 26. Joram's Carcass must now serve to Manure that Vineyard which his Father Ahab had so bloodily wrung from Naboth by Butchering both him and his Sons as is expressed here that he might have a clearer Possession of it yea and Jezebel the principal Promoter of the Slaughter of the Lord's Prophets as well as of the Murder of Naboth even her stinking Carcass both alive and dead notwithstanding all her Perfumes and Paintings shall become manure also to this same Vineyard How dear was this Garden of Herbs bought and how richly Dung'd even with Royal Corps Remark the Fourth Ahaziah was wounded also by Jehu's Order but not so mortally as Joram was by Jehu's Arrow who sank down dead by it for Ahaziah fled to Megiddo ver 27. but hid himself in Samaria as thinking it the safer place 2 Chron. 22.9 or he died at Megiddo in the Country of Samaria yet Jehu suffered his Servants to carry his Corps to Jerusalem ver 28. for Jehosaphat's sake Remark the Fifth Jehu comes to Jezreel and executes Jezebel ver 30 to 37. Mark 1. She painted her Face either to affright Jehu with her Majestick Looks saith Lavater or to allure him from Murder to Adultery saith Vatablus but she was too old for that now saith P. Martyr and mourning Weeds had been more meet for her in the loss of her Husband and of her Son c. Mark 2. Jezebel expostulates with Jehu ver 31. wherein she calls him a Second Zimri his Master's Murderer She thought that being a Woman she might wag her wicked Tongue at will and that Jehu durst not meddle with her not knowing that he had a particular Charge from God about her ver 7 10. Mark 3. Jehu crys Who is on my side ver 32. and her Eunuchs that commonly attended the Queen being mercenary Creatures did quickly comply with Jehu's command of casting her out at the Window ver 33. N. B. Behold saith P. Martyr how Court-Parasites change their Minds with their Conditions Mark 4. See how God writes her Sin upon her Punishment her Brains that had devised Mischief against God's Servants are now strewed upon the Walls and she that had insulted over the Lord's Prophets is now trampled under Foot by Horses heels She that out of her dogged Disposition had flown upon so many that feared God is now justly devoured by Dogs mark 5. Jehu had for the present forgot Elijah's Prophecy of her 1 Kings 21.23 when he bad to bury her because she was the Daughter of Ethbaal King of Sidon 1 Kings 16.31 whom he was loth to incense in his unsettled Estate but when word was brought him the Dogs had devour'd all her Flesh and left nothing but Bones a fair warning to foul dogged Persecutors then he remembred what he heard Elijah say ver 36 37. Where he relates more than was recorded 1 Kings 21.23 which now is made Scripture as if before related 2 Kings CHAP. X. THIS Chapter is a farther Narrative of Jehu's Life and Death His Actions in his Life are twofold the first were lawful and laudable from ver 1 to ver 27. the second were unlawful and illaudable a stain in his Escucheon ver 29 30 31. Remarks upon his laudable Actions are First His Severity in extirpating Ahab's Posterity and Kindred according to God's command Mark 1. Ahab had Seventy Sons by several Wives in Samaria ver 1. as if he had bid defiance to that divine Threatning of Rooting out his Family as if impossible c. Mark 2. Jehu writes a trying Letter to the Grandees of that Royal City that they would set up the likeliest of all these Seventy Sons to succeed Joram in his Throne and fight yet for him thus he felt their Pulses whether for or against him ver 2 3. Mark 3. Those Pusillanimous Peers truckle at a small Intreaty to betray their Trust never consulting saith P. Martyr either with the Word of God or with his Prophets nor do they send Embassadors but immediately yield to him ver 4 5. Mark 4. Hereupon Jehu writes a second Letter ver 6. to send him the Heads of those Seventy Sons in a Basket c. As God had his holy Hand in their Pusillanimity in order to Root out Ahab's House so likewise in this Retaliation for as Ahab and Jezebel had by a Letter sent to the Elders of Jezreel shed the Blood of Naboth and his Sons so they should have the Blood of all their Sons shed by a Letter sent from Jezreel to the Elders of Samaria and all these Heads must be brought in Baskets ver 7. to Jezreel because Ahab had sent from Samaria for some Baskets of Grapes out of Naboth's Vineyard at Jezreel Mark 5. Those Seventy Princes Heads which the second Letter writ not in black but in blood fetched from Samaria Jehu bids the Messenger lay them all Night at the Gates of Jezreel which was the place of Judicature and which now were shut when they came ver 8. thus saith Vatablus but Menochius renders this Reason That Jehu durst not trust the Samaritans that brought those Heads to be admitted into the City in the Night Lavater saith best saying This was the place of greatest Concourse both for Judgment and for Egress and Regress where the People beheld next Morning this formidable Justice upon Ahab's Family and so justifie Jehu in God's just Vengeance upon them Mark 6. Jehu comes in the Morning ver 9. and a vast Concourse of People to behold this lamentable Spectacle Some hard hearted Hannibal would have cried out as he once did upon the like occasion O formosum Spectaculum O brave sight 'T is wittily said that this evil World is like those heaps of Heads placed on both sides the Gates of Jezreel that had not so much as one heart among so many heads Few hearts be for God 1 John 5.19 But Jehu saith Vatablus makes an excellent Apology here alledging that neither he had slain his Master nor they the Seventy Sons but it was the Lord himself for the Prophecy of Elijah was now fulfilled and the Decree of God was hereby executed ver 10. and therefore let not this multitude met here fear God's Vengeance on the Innocent Mark 7. Jehu likewise slew all Ahab's Court-Creatures ver 11. such as he had advanced to Wealth and Honour and who had been Partners with him and Jezebel in their Sins together with all their Kindred excepting Joash King of Judah saith Lavater and Ahaziah's Brethren which he slew afterwards ver 12 13 14.
to Nineveh whereas other truer Causes are forementioned 2. He ought to have been thankful to God for making his single Ministry so marvelously successful as to bring so great a City to Repentance 3. He should have rejoiced at this increase of God's Church by those many Myriads of new Penitents And 4. He should have pray'd for establishing this great Work of God Psalm 90.17 whereas more like a Mastiff in a Chafe he barks at his own Master reproaches God's present Fact of Folly envies the Ninevites Penitency and Mercy and instead of Praying he is upbraiding God for that which is his greatest Glory Exod. 33.18 19. and falling foul upon God for lending Life to him which is the chiefest of God's temporal Gifts Yea and wishing God would kill him with his own Hands saith Vatablus merely because he thought forsooth that his Credit was now Crack'd and he should henceforward be look'd upon as a Lyar seeing he had foretold what came not to pass N.B. Thus the best of Men are but Men at the best when God leaves them to themselves God 's best Children though ingrafted into the true Vine yet carry they about them some relish of the old Stock still as Jonah did here of a Cholerick Constitution soon kindled Remark the First Upon the Defendant the second Part of the Tryal Jehovah reproves Jonah first by Words ver 4 9. at the first time ver 4. A man may well wonder how God could forbear from killing Jonah according to his own desperate desire ver 3. for such an unsufferable affront from a poor Potsherd that durst contend with his Maker and a worthless Worm upbraiding the most Wise his Creator with Folly Isa 45.9 This is a plain Pattern of the upshot of Carnal Wisdom in Man God had like to have kill'd Moses for a far lesser fault Exod. 4.24 When he met him in the Inn c. yet behold here God meets Jonah not so much with a sharp cutting rebuke Tit. 1.13 but rather with a Mild Cool and Gentle Expostulation Dost thou do well to be angry N.B. Would to God we could suppress our impetuous Passions by asking our Hearts this same Question Whether our Indignation be rightly regulated for Principle Object Measure and End and not justifie it when immoderate as Jonah doth here And the second Time when Jonah committed the same fault again being angry for the withering of his Gourd ver 9. N.B. Jonah signifies a Dove yet had he more of the Wasp than of the Dove in him as appears by his double Anger and both irrational Chap. 4.1 and 9. Plenus fuit effraenatis motibus as passionate a Man of a good Man as we have hardly heard of so that some suppose him the Mad Fellow mentioned 2 Kings 9.11 yet was he a Servant of the Lord 2 Kings 14.25 and a Type of Christ Matth. 12.40 and saved Nineveh by one Sermon 'T is a wonder Jehovah proceeded not against Jonah for the same second fault from Words to Blows No 't is only Words still and those Gentle ones as the former Though before he had said nothing when reproved for his rash Anger ver 4. yet now runs he Riot in his Reply against God that it was a just anger in Jonah even unto Death notwithstanding the Reason of it was the loss of a thing of nothing or but a sorry something at the best Now might the Lord have roar'd upon Jonah when he added greater Sins to lesser and thought he had good Reason to be madly unreasonable as well as presumptuously Irreligious God might now have said as he did to the muttering Mutineers in the Wilderness As truly as I live as ye have desired Death so will I do to you Numb 14.28 so Jehovah might have judged Jonah out of his own Mouth and said Thou shalt surely Die Jonah but Fury was not in God Isa 27.4 as it was in Jonah He is God and not Man Hos 11.8 9. God graciously considered Jonah's Frailty and gently convinceth him of his Folly by comparing the silly Gourd to that Capital City c. Remark the Second Jehovah the Defendant reproves Jonah by an external Sign as well as by express Speech as above ver 5 6 7 8 10 11. Mark 1. The occasion of it was Jonah changed the place of his abode He went out of the City ver 5. retiring remote from it saith Tarnovius that he might not perish with it which he expected for he thought haply that the Citizens were only Sermon-sick which would not last long c. Mark 2. He made a Booth on the East-side of the City 't was a sorry structure of Boughs saith Grotius only for a Shade saith Mercerus expecting there though not the Subversion of the City yet some Plague to fall upon it saith Calvin for he did not think his Prediction would altogether be frustrate saith Menochius Mark 3. The end of his sitting down in this slender Hutt was where he might see some Event of his Prophecy from this place of a plain prospect saith Grotius and yet not suffer with them being quite out of the City 's Precincts saith Tarnovius N.B. 1. Jonah did well and wisely in withdrawing himself out of Nineveh as Lot did out of Sodom and Isa 48.20 and 52.11 2 Cor. 6.17 18. Rev. 18.4 Thus the Church of Jerusalem packed away to Pella before its Destruction saith Eusebius But he did foolishly and uncharitably in wishing and waiting for the Ruine of penitent Nineveh N.B. 2. Ministers may learn from this sorry Seat of this great Prophet of God not to seek great things for themselves in this lower World Jer. 45.5 but to be content with the meanest conditions that the most wise God carves out for us by his wisdom and providence for our heavenly Father knows what is better for us than we for our selves Matth. 6.26 32. When we cannot bring up our Means to our Minds we must bring down our Minds to our Means being assured of better Mansions John 14.2 3. 2 Cor. 5.1 Heb. 11.10 13. Remark the Third upon the Defendant is the external Sign applied by Discourse c. which Rhetoricians call a Chreia Mark 1. About the end of the forty days when the boughs of Jonah's Booth were withered saith Rabbi Kimchi God caused a Gourd by a Miracle to spring up without seed and so suddenly and to become a covering Shade unto him when all the other Leaves were gone ver 6. Mark 2. I find the Criticks have various Conceptions concerning this Gourd what Plant it was Some say it was an Ivy-Bush Others that we call the White Vine of a great growth in a little time Others the Plant called Palma Christi or Pentadactylon because it resembleth a Man's Hand with five fingers but whatever it was Jonah was glad of it ver 6. because it refresh'd him hiding him from heat being more tender skinn'd by his late laying so long in the Whale's Belly Mark 3. God prepared a Worm to gnaw the Gourd
more to strengthen his Faith for a just revenge upon his insulting Adversary Ruach render'd here a Blast signifies a Spirit which was saith Grotius that spiritual Substance the Angel of God who destroy'd the Assyrian Army ver 35. which was a most stormy Blast and a terrible Tempest indeed a Plague saith Josephus Mark 4. And he shall hear a Rumour namely Tidings of Tirhakah's Invading his Land ver 9. with a vast Ethiopian Army as 2 Chron. 14.9 this must needs affright and divert Senacherib so Josephus this Rumour made him return to his own Land but rather that Ruine of his Army ver 35 36. where he fell by the Sword ver 37. Mark 5. Oh what a comfortable Cordial did Isaiah hand here to Hezekiah assuring him of the Truth of this Prophetick Promise in all its Branches And how happy was Hezekiah in having an Heart willing to advise with the Prophet Isaiah in such a Crisis of Affairs which was so blest with such an happy Issue 〈◊〉 N.B. But how unhappy was good Josiah whose Heart neglected to advise with that famous Prophet Jeremiah or with Zephaniah c who were then living at that Time beside a whole College of Seers when he went to War against Pharaoh Necho The omission of this Duty made him rush headlong upon his own Death in whom died the whole State of Israel as may be seen after Chap. 23.29 2 Chron. 35.22 Now come we to the Third Act in this Comedy which describes Rabshukeh's Departure and the moving Cause thereof ver 8 9. and the Railing Letters that were sent in the room of Rabshakeh Remarks hereupon are First Rabshakeh returns to Senacherib to give him an Account of the Treaty and to advise what was farther to be acted upon the Jews's Obstinacy yet leaving his Army behind him under the Conduct of Tartan and Rabsaris Commanders to carry on the Siege But finding his King removed with his other huge Host from Lachish to Libnah upon Tidings that Tirhakah had designed to fight against him hereupon he sends his Threatning Letters Remark the Second The King of Ethiopia's Invading Assyria broke all the measures of Senacherib and gave him such a marvelous Diversion from the Cities of Judah â—as Saul had from pursuing David when a Messenger came and told him that the Philistines had invaded his Land 1 Sam. 23.27 28. which place David therefore call'd Selangh Hammelekoth the Rock of Division because there God divided Saul from his Prey So here Senacherib was loath to let go his hold of Lachish and Libnah with one of his Armies Lachish was a very strong City Chap. 14.19 and likely Senacherib found the taking of it too difficult a task at this Time so was gone now to besiege Libnah when Tidings came of Tirhakah's Invasion c. which when he heard saith Vatablus he rais'd his Siege in that place to March against the King of Ethiopia with that Army but still his other huge Host besieged Jerusalem and more loath he was to let it go than either Lachish or Libnah being most eager to lick his Lips with it the King consults Rabshakeh then those hectoring Letters are sent to Cajole them into compliance Remark the Third The Contents of these Letters were at the best a compleat Roll of Rabshakeh's rudest and most railing Rhetorick Senacherib here Sings the same Song over again in these Writings which Rabshakeh had deliver'd by Word of Mouth in the foregoing Chapter ver 29 30 31 32 33 34 35. with ver 10 11 12 13. here and those Letter-Carriers are commanded to deliver the summe of what was written by Word of Mouth lest Hezekiah when he receiv'd the Letters should lay them aside and conceal them from the Knowledge of the People whom he design'd to Wheedle c. or to terrifie them into a Submission both by Word or Writing Now follows the Fourth Act when these Letters were received Remark the First Hezekiah carries this rude Roll of Railery and black Blasphemy into the Temple and spread it before the Lord the most Just and Jealous God vor 14. this he did not to inform the All-knowing God as if he knew it not but for the quickning of his own Spirit and for the strengthning of his own Faith the more thereby being saith Piscator at the Ark of God's Presence Remark the Second Then he Prays a most Pathetical Prayer ver 15 16 17 18 19. wherein 1. He pitches upon one of God's proper Attributes to prop up his Prayer 2. His Motive for God's revenge he makes Rabshakeh's reproaching the living God 3. He confesseth what ought to be confessed that Senacherib had conquer'd the false Gods because but Wood and Stone 4. He runs over those Arguments wherewith he had fill'd his Mouth and finally having a Promise before he puts it into Suit by Prayer preferring God's Glory before his own Preservation and pressing the Lord to make his Power known at this Juncture that all other Kingdoms may acknowledge with us that thou art the only Jehovah Remark the Third Nor would Hezekiah having done all this dare to tempt the Lord by neglect of such means as might be subservient to God's Providence but he doth many more Matters in order to his own Defence and Deliverance which are Recorded in 2 Chron. 32. ver 3 4 5 6 7 8. Mark 1. Because Water was a scarce Commodity in Canaan's Countrey and the want of it might much annoy the Assyrian Army therefore he stopp'd the Fountains without the Walls with Earth yet convey'd Water by Pipes under ground into the City ver 3 4. N.B. Oh that we could starve Satan thus by mortifying our earthly members Col. 3.5 so cause him to depart from us as Luke 4.13 Mark 2. He rebuilt the Wall that King Joash had broke down 2 Chron. 25.23 and mounted Engines upon the Tower Gates for his better Defence ver 5. Mark 3. He settles his Guards round the City ver 6. to stop the Rapid Torrent of Senacherib that came like an over-flowing fierce River Isa 8.7 Mark 4. He Comforts his Captains c. saying Fear not our Foes who trust in an Arm of Flesh for our God will quickly curse it Jer. 17.5 and cause the strongest Sinew in his Arm to Crack With us is the Lord our God Hebr. Gnimmanu Jehovah Elohenu which imports Immanuel the Name of Christ whereby he began to be known amongst them N.B. Thus ought we to go to Christ when Satan assaults our Souls or our Land telling him The stretching out of his Wings hath filled thy Land O Immanuel Isa 8.8 Vatablus and Osiander read this Phrase ver 7 8. Plures nobiscum quam cum illis There be more with us than with them as 2 Kings 6.16 for we have God's help and an Army of Angels N.B. Now if Antigonus in the time of the Maccabees could say to his fearful Souldiers fearing the Multitude of their Enemies but how many do ye reckon me for how much more may we reckon
Diligence what those in former Times lost by their Disobedience Remark the Fourth Is the Obstruction they met with in this good Work but was Removed by this good Magistrate ver 19 20. Mark 1. Sanballat Tobiah and Geshem that had been Sad before at the Tidings of a New Governour c. were now Mad with Malice deriding them for Fools that could never effect what they now attempted and accusing them for Rebelling against the King Mark 2. Wise Nehemiah renders not Railing for Railing nor Honours them so far as to let them know they had the King's License but saith The God of Heaven sets us above your reach and the King has committed Samaria to your care ye have nothing to do with Judea being Samaritans as Ezra 4 3. Nehemiah CHAP. III. THIS Chapter is a Description of the Parties Manner and Order of Building the Walls of Jerusalem and other Places c. Remark the First The First Part that was built was the Sheep-gate ver 1 2. Eliashib the Grand-Son of Jehoshua Chap. 12.20 and the Third High-Priest saith Sanctius after their Return began to build this Gate and 't was fit he should be first for Example to others Ministers must be patterns of Piety And the Priests his Brethren were his Assistants in that Work who had been Timorous before but now become Couragious when the Stout Lion Nehemiah Headed those Heartless Harts This Sheep-gate was first built because 1. it was nighest to the Temple which in the first place was to be secured 2. At this Gate the Sheep came in that were offer'd up in Sacrifice after they had been wash'd in the Pool of Bethesda John 5.2 saith Sanctius And 3. This Sheep gate must be built by the Priests for they were the Shepherds to the People saith Dr. Pilkington N. B. 1. This Gate was a Type of Christ who sought the lost Sheep and was Sacrific'd as a Lamb and is the only Gate whereby we enter into the Temple of Heaven Acts 4.12 John 10.7 c. N B. 2. Those Shepherds the Priests did not only Build and Beautifie this Sheep-gate but did also Consecrate it by Prayer and Sacrifice from whence probably saith Junius was it so highly honoured with that Miracle of an Angel's descending into the adjacent Pool of Bethesda at their Solemn Feasts to heal all Diseases John 5.4 N. B. 3. The Men of Jericho Assisted Eliashib c. Tho' they dwelt farthest off yet they were of the first of Country-men that came to help the Citizens in the Work and this beam of Piety they so Timely put forth saith Wolphius as a Specimen to testifie their gratitude to God for that Miraculous Cure of their Waters 2 Kings 2.19.20 22. Remark the Second The Second Part that was built was the Fish-gate v. 3 4 5. This was so call'd because it stood toward the Sea and let in the Fishermen from Tyrus c. Neh. 12.39 and 13.16 19. 2 Chron. 33.14 Zeph. 1.10 The Builders whereof were Meshullam that Man of Vnderstanding Ezra 8.16 and the common sort of the Tekoites But their Nobles withdrew their Necks they being Haughty and High-minded saith Sanctius look'd upon it as too sordid a Business and far below their Grandeur and Greatness N. B. Much unlike those Antient Nobles who were so forward and active with their Staves of Honour c. Numb 21.18 But these degenerate Plants of this Generation would not Stoop to the Service of Adonehem Hebr. their Lord of Lords whom they seem'd to serve in other respects yet in this were too stiff-necked therefore stand they branded upon Record saith Menochius for their Pride Carelesness or Compliance with the Jews Enemies whereas the old Nobles be Famous but they Infamous Prov. 10.7 Remark the Third Then were the Old-gate the Dung-gate and the Vally-gate c. All along with the Walls between all the Gates Repaired ver 6 to ver 16. Mark 1. The Old-gate so call'd saith Menochius from Melchisedech's first building it in Abraham's Day was Repaired by such good Men here named whom the Lord stirr'd up and some Women also ver 12. which Daughters either finished what their Father now dead had begun or parted with their Portions towards the Repair of the Wall adjoining to the Common Hall where the People resorted for Judgment ver 7. saith Wolphius and probably those Rich Widows saith Osiander laid their hands to the Lord's Work Mark 2. The Valley-gate which led into the Valley of Jehosaphat Joel 3.2 12. was Repaired not only by the Citizens but by great Men in the Country yea and by the Country People too ver 13. every one must be active in his own Sphere at God's Building Mark 3. The Dung port which was as a Voyder to the City through which all the Filth of the place was carry'd to the Town-Ditch the Brook Kidron was Repaired by Malchiah ver 14. a Son of that Noble Family of the Rechabites and tho' he was a Ruler yet refuseth not as sordid and below him to Repair the Dung-gate All God's Work he judged Honourable Mark 4. The Fountain-gate ver 15. was Repaired by Shallum a Ruler likewise yet disdaineth not to be a Repairer This was call'd the Well-gate saith Junius because through it Men went to the Pool of Siloam and to the Well En-Rogel and Shallum built to the Stairs by which David descended from Mount Sion into the lower City N. B. A Type of Christ who came down from Heaven to fetch us thither and is as Jacob's Ladder by whom alone we have Access to Heaven c. Remark the Fourth Beside those common-Common-places there were other Special Parts Repaired pertaining both to the Royal Palace and to the Levites Seat which are distinguish'd 1. By their Places Repaired as the Outward Wall in Mount Sion ver 16. the Inward ver 19 to 25. and that part of the Wall that jutted out as Ophel or the Tower did ver 25 28 to 32. Or 2. By their Persons Repairing them which were either Levites ver 17 18. or Nethinims ver 26 27. Mark 1. Baruch was an Earnest Builder ver 20. He was in a Fume as Hachesik Hebr. signifies being angry at himself and others that no more was done saith Wolphius he did two parts while others did one Mark 2. The Tekoites having dispatch'd their first share sooner than others ver 5. freely help them that were slower ver 27. This their double Diligence did shame their Nobles who still stood out stout and stiff neck'd Mark 3. Goldsmiths and Merchants carry'd on the Work so that the Wall went round and ended at the Sheep-gate where they first begun ver 1 31 32. N. B. Such as build the Spiritual Jerusalem shall be Crown'd and Chronicl'd c. Nehemiah CHAP. IV. THIS Chapter consists of Two Parts First The Builder's Obstruction and Discouragement from ver 1 to 14. And Secondly Nehemiah's Courage in himself and Encouragement of them ver 15 to 23. In the First Part are Three External
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
Keeping carefully and 3. In Distributing prudently to every Priest and Levite their Portion and Proportion Remark the Fourth When Nehemiah had left nothing undone that might become a Vigilant and a Valiant Ruler he shuts up all with this Holy Ejaculation Remember me O my God c. ver 14. that his God saith Wolphius might put a Candid Construction upon all his Kindnesses so the Hebr. is for good Deeds to God's House in Restoring all the Ordinances thereof to be duly observed as he had done before Chap. 5.19 See there wherein N. B. he did what God hade him do Put me in Remembrance Isa 43.20 and 62.6 7. saying Lord forget not my Labour of Love Hebr. 6.10 Not that God needeth any of Man's Memento's but speaking after the manner of Men he alludeth to the wipings out of a Table-Book God is said to have a Book of Remembrance Mal. 3.16 and good Nehemiah would not be wiped out of that Book nor blotted out of the Book of Life Rev. 3.5 as Piscator senseth it here N. B. This good Man was far from that cursed frame of the wretched Monk who in his Dying hour blasphemously belched out these words Redde mihi Deus aeternam Vitam quam mihi Debes God give me Heaven which thou owest me Not like that foul-mouth'd Vega another Popeling who cry'd Coelum gratis non accipiam I scorn to have Heaven as a free gift quite forgetting that Eternal Life is the gift of God and not any wage for Man's work Rom. 6.23 Nor was Nehemiah here like that Third Popish Justitiary who most daringly bluster'd out Non habeo Domine quod mihi Ignoscas which is in the Language of our late Executed Jesuits I die as Innocent as a Child unborn and have no Sins for God to pardon No Nehemiah said thus in the sense of Augustin saying Certum est nos facere quod facimus sed Deus facit ut faciamus Sure it is we do what good we do but 't is God alone who causeth us so to do 't is God that works all our good works in us and for us Isa 26.12 and without Christ we can do nothing John 15.5 and from him alone is our Fruit found Hos 14.8 hereupon the Church in Canticles is no where commended for the beauty of her Hands those Acting Members because her Bridegroom alone wrought all her good works for her and would rather have her to abound with good works in silence than that she should boast of them at all therefore ought we all to say in our loftiest Enlargements and highest Attainments Not unto us O Lord not unto us but to thy Name be the Praise Psal 115.1 This is the Godly Man's Motto and his Daily Practice Gen. 41.16 Acts 3.12 16. 1 Cor. 15.10 'T is not our Pains but Christ's Pounds that gains Ten Pounds Luke 19.16 N. B. I am thus large on this Remark for Refuting that Lying Doctrine of the Romish Merit bolster'd up by these words of Nehemiah See more of this Point upon ver 22. The Third Part of this Chapter consists also of a Malady and Remedy Remark First Upon the Third Malady to wit the Prophanation of the Sabbath are First The Matter that was done in Nehemiah's sight namely Treading of Wine-Presses bringing in Sâ—eaves of Corn lading of Asses c. ver 15. all on the Sabbath-day which were expresly forbidden by God's Law Exod. 20.10 and 34.22 c. As their Asses ought to have Rested on that Day so their Wine-Press treading saith Wolphius might then have been waved without Damage so could not be a Work of Necessity Remark the Second The Persons that Prophaned the Sabbath ver 16. The Men of Tyre who being Infidels saith Menochius gave the Grand Occasion of this grievous Sin for Tyre a near Neighbour to Judea and famous for Fishing because it bordered upon the Sea and a great Mart-Town for all manner of Merchandise Ezek. 27.3 c. yea those Merchants of Tyre had their Factors dwelling in Jerusalem who Sold all sorts of Ware publickly upon the Sabbath-day unto the Jews which they ought not to have done for that was God's Market-day and not Man's Nor ought the Jews to have bought them for thereby they made themselves worse than the Tyrians because they knowing God's Law ought to have been better had there been no Buyers there would soon have been a ceasing of Sellers c. Jeremy condemns it Jer. 17.21 Remark the Third The Place where all this was done 't was in Jerusalem that Holy City whose Citizens saith Vatablus should more conscientiously have kept the Commandments of the Lord they being then the only People of God in the whole World and where the Sanhedrim sate and great store of Priests and Levites to Instruct them N. B. This is added as a notorious Aggravation of their Sin in a City where God's House and Presence was So that this Prophanation of the Sabbath in such an Holy City was a manifest high Affront both to God and Man Remarks in the next place upon the Third Remedy are First Nehemiah was Centoculus had as it were an hundred Eyes an Eye in every Corner to observe whatever was out of Order therefore 't is said He saw this Sin also in Judah ver 15. He sits not down satisfied with Discovering and Redressing the two former Maladies but quickly discerning this Third likewise he smartly sets himself to Remedy this also chusing rather as a Learned Commentator Phraseth it to be accounted a busie Justice than a quiet Gentleman To which I add This good Man was thus Seraphically blown up with such a pious Zeal as if he were resolved it should never be writ upon his Tomb-Stone after his Death This Man did no good among his People Ezek. 18.18 Remark the Second He solemnly protested against these Sinful Actions and admonished them before Witness saith Vatablus to forbear ver 15. but he is more sharp with the Rulers saith Wolphius than he was with the Vulgar Jews or Tyrians the Buyers or Sellers ver 17. because the Sin was committed either by the Countenance or at least by the Connivence of those Rulers who ought to have restrain'd and severely punish'd such notorious Offenders therefore in an high Transport he calls them a Company of Traitors to Church and State ver 18. Abetting their Predecessors Sins which had so lately provoked God's Wrath against them Jer. 17.27 and now daring Jehovah to a Duel as Caligula did his Jove in renewing the same Sins as if stronger than God 1 cor 10.22 c. Remark the Third This Godly Ruler to prevent the Prophaning of the Sabbath Commands the City Gates to be shut when it began to be dark the Evening before the Sabbath ver 19. beginning their Sabbath at the Evening before Levit. 23.32 that there might be due Preparation and that the Sabbath might be Sanctified without any Interruption saith Sanctius and it soon began to be Dark at the Gates even at the Sun-setting
and giving great Gifts to him but with a Fox-like and feigned Amity on both hands ver 25 26 27. then returned he with vast Riches into his own Land ver 28. and Judea lying in his way to Syria the Devil that grand Make-bate takes him up as a fit Turbulent Tool to torment the Jews who were in Covenant with God and profess'd the True Religion Satan with be sure to scratch the Church's Face when at any time he can gain an opportunity he leaves her as he left her Lord only for a season Luke 4.13 Mark 5. Antiochus made a third Expedition into Egypt whereof the Angel giveth an Account both of Time Action and Event ver 29 30 yet even then the Roman Legate Publius Popilius came and commanded him in the Name of the Senate of Rome to depart out of Egypt or at his Peril c. Hereupon not daring to provoke the Roman Lion he forthwith departed with his Army remembring how the Romans had Cudgel'd his great Father Antiochus but this forced Retreat God crossing him in the height of his Hopes Job 20.6 did so enrage him that now Epiphanes Illustrious was indeed turn'd into Epimanes Furious or Stark-mad against the Jews in his way home again and this is described from ver 30 to ver 40. Mark 6. The Mischiefs done by this Mad-man to the Jews are all described by their Parts to the number of Seven As 1. His sending Soldiers against the City Jerusalem that they might Revel in its Ruins ver 31. with his great Army he brought from Egypt 2ly His Prophaning the Temple and City after his Conquest of it by entring into that Holy Place by touching and taking away the Holy Vessels Sacrilegiously 3ly Nor was this Pollution and Spoilation of the Sanctuary a sufficient Outrage but he caused their publick Worship in the daily Sacrifice to cease 4ly He placed a Garrison of prophane Soldiers in the Holy Sanctuary to turn all Holy Worship of God out and to keep in all prophane Worship of the Devil c. 5ly To promote his Devil-Worship the more he sets up that Abominable Idol Jupiter Olympus in God's Temple ver 31 38. which made the Holy Jews fly from it so made the House of God Desolate ver 31 39. Matth. 24.15 6ly His Debauching many of the Carnal Jews always bent to Backsliding with Bribes and promis'd Preferments and his Destroying those Godly Jews who would not be Debauch'd with his Idolatry ver 32 33 34 35. 7ly His Domineering over the Apostate Jews doing according to his own Will in Judea ver 36. tho' he could not do so in Egypt because the Romans put a stop to his Rage there but that proud People of Rome looked ever with Disdain upon the poor dispicable Jews and upon their God as not worthy to be compared to Bacchus c. as the Roman Cicero most basely and blasphemously speaketh Therefore did this furious Beast Antiochus so prosper in his Prosecutions against the Jews according to his Will and Wish ver 36. seeing the Romans would not Interpose as Checkmate for them as they did for Egypt c. Mark 7. Antiochus being now Drunk with Success and pufft up with Pride by his prosperous Purposes against Judea Magnified himself above all Gods yea the God of Gods the True God of Israel he blasphemed suppressing God's Worship and setting up his own Idolatry and so far was he without Natural Affection that his own Jewish Wife tho' of much esteem with him saith Josephus yet could not dissuade him from his Villany ver 37 38 39. So that after his fourth Expedition against Egypt he falls foul upon the Jews again being recalled thither by Rumors ver 40 44. that the Romans c. were again raising Forces against him he returns with greatest fury to Destroy the Jews utterly by a Third Persecution in order hereunto he pitch'd his Tent-Royal at Emmaus near to Jerusalem ver 45 between the Mare Mortuum and the Midland-Sea which are the bounds of Judea call'd the Glorious Land ver 41 45. the Glorious Holy Mountain being the glory of all Lands Ezek. 20.6 Here he prosper'd again in this Third and worst Peresecution till God had avenged by him the Quarrel of his Covenant upon his Apostatiz'd People Levit. 26.25 and till himself had filled up his Epha with his Wickedness Zech. 5.7 8. then Antiochus came to his end and that a loathsom and lamentable end 1 Macch. 6.8 to 16. The Accomplishment of this Prophecy in the History of it is set down in the Six first Chapters of the First Book of Maceabees declaring to the full the manifold Extremities that the Jews suffer'd in this Third Persecution and how miserably he died notwithstanding his Jupiter Olympus whom he had set up as his Tutelar God who fail'd him in his defence against Death Josephus saith God struck him with a great Plague with an Incurable Disease of which no Man could help him and his flesh crawled full of Worms so that no Man could abide the stink of him yea he became loathsom to himself as is further declared 2 Macc. 9.10 12. and Appianus adds that he died of the foul Disease from his Leachery however it was surely some strange stroke of God to cut off a wicked Persecutor Remark the Last upon the 11th and 12th of Daniel As the Prophet hath hitherto from Gabriel's Mouth given us a distinct History of the sad State of the Jews under this Abominable Antiochus so he foretels the sad State of Christians under Antichrist the Pope in this Type and Picture of him Mark 1. This whole History of this Syrian Antiochus the tenth Horn as some say or the little Horn as others may most aptly be accommodated to the Mystery of the Roman Antichrist by way of Analogy which Graserus and other greatly Learned Men make the only sence of Daniel's Prophecy here But my Opinion is that as the literal Sense of this History may not be denied as relating to Antiochus so the Mystical Sense of the Mystery must be acknowledg'd as it relates to Antichrist also N. B. For it may not be imagin'd as Graserus c. do that the Angel here should abruptly break off from the History of Antiochus and his Prophetical Discourse concerning him and the Jews whereof Daniel was most desirous to be informed as lying nearest to his care at present and fall upon an Historical Prophecy of Antichrist only and of the Church of Christ under the Gospel which was not to fall out till towards the end of the World Which Notion is Renounce it namely the most Ingenious of them tho' it would otherwise exceedingly gratifie them in their proving that the Pope is not Antichrist Thus Bellarmine builds all his Arguments to prove this Point from this Topick the Context of Daniel as it is only a Prophecy of Antichrist only and not any History of Antiochus the denial of which Notion renders all his many Arguments frivolous and ineffectual Mark 2. I
way of Divine Wisdom c. 3. This Innobles Man's Nature which was taken up into the God-head till then it was below Angels but hereby it was advanc'd above them 4. Oh what a Consort of Joys was there when the two Mothers met First The Mother of him who was the greatest born of Women and Secondly The Mother of him who was the Baptist's Lord to whom he paid his first homage by springing in his Mother 's Womb. 5. Mary made haste over the Mountains for her burthen was no burthen to her having seen it to teach us Christ's Yoak is easie c. 6. Her joy in Singing Hymns was soon damp'd with just Joseph's intent to put her away to shew our joy here is but Temporal that only in Heaven is Eternal The Third Particular after the Person of whom and time when is the place where Christ was Born One would think that the Maker of the World might have chosen the Grand Cairo of Egypt or the Royal City of Judea or some other stately Place and Palace to be born in No it was not in Jerusalem nor in Nazareth nor in any other Famous City but in a poor Village of Judea call'd Bethlehem one of the least comparatively Mic. 5.2 Nor was Christ born in the bravest House of this little Town but in an Inn nor in the best Room of that House but in a Stable Thus the Son of God was born in a base place though considering his Dignity and Deity the best place in the World has been too base for him Math. 2.1 From this History the first Mystery to be learned is There is an over ruling Providence of God over all the thoughts and ways of Man The great Emperor Augustus must decree that all the World be Taxed and this Decree was so cruel and Tyrannical as not to spare Big-Bellied Womenâ— which occasion'd the Blessed Virgin then great with Child to travel four Miles from Nazareth to Bethlehem to be Taxed with Joseph As this was a special Providence of God that the Holy Virgin might have with her the Keeper and cover of her Virginity to wit her Husband to prevent the Devil's taking and occasion of raising any false reports about her great Belly So it was no less a sweet providence that Augustus at this juncture must issue forth his harsh Decree which fetcheth Mary out of Nazareth that Christ might be born at Bethlehem The Emperour thought nothing of the Messiah's Birth in these actingâ— no more than Nebuchadnezzar did in another case Isa 10 7. both those Grandees look'd only at proclaiming their own grandeur and uncontroulable Commands to the World However God appoints and disposeth all this to his own end that the Babe of Bethlehem might be born in the place which he had fore ordained and foretold by his Prophet Mic. 5.2 Math. 2.1 5 6. Luke 2.4 5 6. Thus God still over rules the excentrick actings of all Princes to bring forth his own glory and to accomplish his own Decrees and Promises without the least mistake they do God's will while they think to do their own c. The Second Mystery Bethlehem being the place of Christ's Birth signifies in the Hebrew Tongue the House of Bread and Ephrate Mit. 5.2 signifies fruitful or fruit-bearing yea and as some Geographers say that City of David is situated in the very Navel and Centre of the Earth Note well All which do denote to us First That Christ is that Bread of Life which came down from Heaven and Tabernacl'd among us Joh. 6.32 35. and 1.14 Secondly That From him is our fruit found Hos 14.3 and Thirdly He was born in the middle of the Earth because in him all Nations should be blessed The Third Mystery is The Son of God was not born in a place prepared for that purpose as the Porphyro-geniti in Constantinople are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a place of Universal Entertainment as an Inn is all Guests that come from all quarters are bid welcome to an Inn to shew that all commers to Christ have their welcome with him he is ready to receive them all and will in no wise cast them out Joh. 6.37 This was clearly demonstrated not only by the place of his Birth but also by the posture of this Death for he died with his arms spread wide open upon the Cross in a posture ready to embrace all penitent commers to him yea such as come without Mony are wellcome Isa 55.1 The Fourth Mystery is Christ was born in a Hole of the Earth and Under-ground Den as Justin Martyr Epiphanius Eusebius and Origen do jointly testifie the Stable was digg'd out of the ground and Jerom adds in hoc terrae for amine c. In this Cell or Hole was the World's Creator Born Swathed Visited Adorned Circumcised c. His Swadling Cloaths were poor and ragged as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wherewith he was wrapped and then he was not laid down in a Golden Cradle but in a mean Cratch or Manger all which was done to teach us what an humble Saviour we have that would descend and condescend thus low to make us ascend up on high to procure better places for us both soft Beds and furnish'd Boards c. on Earth and Mansions of Glory in Heaven Oh then murmur not at thy meanness for at thy lowest state 't is better than his was c. The Fifth Mystery is All this did befall Christ as a surety for our sins which shews the heinous guilt thereof Sin is compared to a Curst Dog that lyes at the Door Gen 4.7 No sooner was Christ come into the World but this Bandog Sin caught hold of him stop'd him and strip'd him of his former glory turn'd him into a stinking Stable c. From whence we may know our guiltiness to be such as hath forfeited our interest in all God's favours and that we are less than the least mercy Gen. 32.10 yea unworthy of the worst accommodations either for dwelling or livelyhood c. The Fourth Particular is The manner of Christ's Birth which was 1. in the common and ordinary manner of all Mankind though Christ's Conception was extraordinary and accordingly described in Scripture yet his Birth was no more than ordinary having no other remarks but upon it in Sacred Record but what is on John Baptist's Birth though his Conception hath an higher and a distinct Character 'T is expresly said Luke 2.23 that Christ was born by the opening of the Womb this plainly proves that Mary brought him forth in a Natural way as are others and not Vtero Clauso without opening it Passing through her by a Miracle as the Romaâ—â—â—â—s foolishly fancy the better to prove their fiction of Transubstantiation Oh how 〈◊〉 did Christ stoop herein to be Born as we were 〈◊〉 that we might be Born again was he contented with the pains of a Natural Birth Oh how should we love him and submit to the pains of the Spiritual Birth As
4.18 23. not for Recreation-sake or for a past time nor as the Circumcelliones of old to make a vain shew of their Hypocritical Holiness nor as the Jesuits into whim the false Pharisees have fled and hid themselves do now to make Proselytes and to pervert Passengers that go right in their way Prov. 9.15 but his end was to finish his Fathers Work and for calling his Apostles c. The Fourth Remark is Christ came to Cana in Galilee where he wrought his first Miracle Turning Water into Wine at a Marriage Feast which some say was made at John his Beloved Disciples Marriage John 2.1 11. God the Son works his first Miracle for the Confirmation of God the Father's first Ordinance in Marrying Adam and Eve in Paradise Hereby his Apostles whom he had chosen and called believed on him more than they did before they proceeded from faith to faith Rom. 1.17 and 1 John 5.13 N.B. Note well Wine may be wanting though Christ be at the Wedding yea Bread though Christ be at the Board Yet 't is good that Christ be an Invited Guest his presence sanctifies what is present supplies what is absent and prevents extravagancies and disorders c. Sin in shamefaced when in Christ's Eye Those Disciples lighting their Torches one at another John 1.41 45. must also come with Christ to be Witnesses of this first Miracle John Baptist points at Christ to Andrew He to Peter c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness Christ was kinder to those Disciples than they expected to he is and will be to all-Commers to him He will in no wise cast them out John 6.37 They staid with him all the Day and as some say all the night too though he had not an Hole or House of his own N.B. Note well 'T is good to come near Christ and not be shie or keep at a sullen distance from Him such as stay with him shall partake of his Grace and Goodness N.B. Note well Christ Honours Marriage with a Miracle though Antichrist dishonour it with Mistakes and Prohibitions Those Miracles that are father'd upon Christ in his Minority are but Fables for then this could not have been his first now his Mother Mary both expected and desired to see some Miracle for supposing she had yet seen no domestick Miracles yet had she seen enough to raise up her Desire and Expectation the Star at his Birth did presage a famous life and beside his Disputing with the Doctors c. She saw he had cast off his private Trade the Carpenters calling and betaken himself to the Publick Ministry Now she longs to see something more than ordinary from her Son especially upon this opportunity the Bridegroom John the Evangelist or who else and the Bride were but a poor Pair who had more Company than Wine Mary a well-wisher to the new Couple intimates this defect to Christ not without Hopes of a supply Christ as Creator was above the Command of his Mother and would not work this Wonder as his Mothers Instigation but at God his Fathers Designation c. From hence Note N.B. Not well 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle Married Persons must not Dishonour it by turning aside to strange flesh what do such therein but dissolve their Relation to Christ who declares himself an Husband to his Church all acts of uncleanness ought to be avoided N.B. Note well Christ and Satan walk in two contrary methods For Satan always gives the best first and reserves the worst last therefore Sin is never to be judged of by its coming to us but by its parting from us for though it bring Honey in its Month yet ever hath it a sting in the Tail The Tempter is like the Panther which enticeth men to him with his fragrant smell and then devours them On the contrary Christ's work is worst at first the best is behind First the bitter Waters of Repentance and then the Communication of Comforts The sweetest of Honey lays in the bottom of the Pot the best Wine Christ gave last at this Feast John 2.10 N. B. Note well Order of time is not in this Discourse strictly observed save concerning the four Passovers which were the measure of Christ's Publick Life as order to place is according to the Method of the Holy Pen-men who upon mentioning a Place take that occasion to relate stories out of their proper Time because they would take up the whole story of that place all at once together Therefore though Christ made three Perambulations of Galilee yet what works Christ wrought at the same Place but not at the same Time is here related The Fifth Remark is Christ's coming again to Capernaum his own City of Abode and Retreat when wearied with Travelling and Preaching abroad this place Christ dignified with many Miracles of Mercy in his being oft there As 1. On the Sabbath Day he cast out of Devil in the Synagogue Luke 4.31 33 c. and Mark 1.21 to 29. which Miracle hath these notable Marks 1. The Devil can foist himself into places not only where Christ is taught but where himself teacheth Drexelius's Vision was His seeing ten Devils at a Sermon and but one at a Market for which this Reason was rendred that at a Sermon People are mostly serious therefore Beelzebub to divert them from profiting by the word though ten Devils few enough for that tempting work but at a Market People are prone enough to Tempt one another into Sin so one Devil would serve there 2. Preaching with Authority not frigidly and Jejunely as the Scribes hath a power in it to startle Devils Such Grace was poured into Christ's Lips Psal 45.2 that all his Auditory was astonish'd at his Doctrine as one saw him without Reverence so none head him without Amazement even this Demoniack was first disturbed and then dispossessed The Evil-Spirit was made to cry out as one pained by the Word that went out with Power 3. The Unclean Spirit cried What have we to do with thee c. Oh horrible Impudence As if Christ were not concerned where his Members are perplexed the Devil grosly mistook here in severing from the Head the sense of an injury done to Members David felt his own Coat cut and his own Cheeks shaven in the Coats and Cheeks of his Servants 2 Sam. 10.5 6. The Soveraign suffers in his Subject nor is it other than Just that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell Christ is as sensible of the abuses done to his Saints Acts 9.4 Their sufferings are held his Col. 1.24 and their Reproach his Heb. 13.13 11.26.4 But if the Devil hath nothing to do with Christ Christ hath something to do with him for vexing a Servant of Christ notwithstanding his fair words he gives Christ to be rid of him as some do the
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiâ—â— a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitâ—â—h Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâ—â—rews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
not yet come when it comes it brings Understanding with it The 3d Remark is When Christ's Time of going up to this Feast which lasted seven days came he sent two Messengers supposed to be James and John call'd Boanerges to a Village of the Samaritans in his way to Jerusalem to prepare for his Entertainment Luke 9.52 but found it inhospitable they could find no room for Christ there no more than was found for him in the Inn at his Birth Luke 2.7 with Luke 9.53 That Idolatrous off-spring which came from Babylon c. 2 Kin. 17.24 were haters of God's true Worshippers when those two Sons of Thunder saw this their quick hot and cholerick Spirits began to boyl and they would have been thundering desperately against the Village to fire it with a Thunderbolt only they ask their Master leave for so doing v. 54. N.B. Note well 'T were well if all that study Revenge would â—irst consult with Christ in his Word before they stir either hand or foot c. But â—hrist gives them instead of an expected commission a most sharp Rebuke v. 55. â—â—ying This rash Motion of yours is not the Divine zeal of Elias but a carnal reâ—â—ngeful Spirit fired by the Devil This Wild-fire was never kindled upon God's â—â—earth or Altar Ye are Men of another mould than Elias he was a Minister of Inâ—â—gnation but you of Consolation N. B. Note well The example of Saints never â—â—cheth a violation of Charity Elias's action suiteth not Christ and the Gospel's Dispensation These blind Samaritans had a mock Temple upon Mount-Gerizzim John 4.9 20. so did not like Christ for his not worshipping with them but set his face for Worshipping at Jerusalem this the merciful Messiah thought better of Remission than Revenge Acts 17.30 and so went to another place more Hospitable v. 56. N. B. Note well When one door is shut another shall be open c. this other Village was of Galilee not so zealous for the Law as Judea was so not such severe Persecuters c. The 4th Remark is Christ hasten'd not to this Feast as his Kinsmen prompted him but stays behind privately after they were gone to be there at the first day of the Feast and came not up till the middle thereof John 7.14 and then did he go up without much company v. 8 9 10. as he did at his last going to his last Passover and Passion John 12.13 Mat. 21.8 c. which time he tells his Kinsmen was not yet come the time appointed for his Death as John 8.20 13.1 Gal. 4.4 5. the rage of the Jews was even now great against Christ so that had he come up to the first day of the Feast and that with a great confluence of followers as they expected this would have inraged them more His absence on the first day made them cry Where is He John 7.11 not Where is Jesus so full of malice were they as they could not find in their hearts to call him by his name but 't is This Fellow often times with those black and blasphemous Mouths John 9.29 Mat. 12.24 26.61 Luke 22.59 Thus Joseph's Brethren would not out of malice call him Joseph but the Dreamer Gen. 37.19 and thus outragious King Saul asked not for David but for the Son of Jesse 1 Sam. 20.27 30 31. 22.7 13. N. B. Note well This rage of the Jews Christ for our example avoided by his Prudence though he could have done it by his Power He comes privately upon the Fourth Day of the Feast at which time those that were disposed to hear him were whetted up and at more leisure from their solemn Sacrifices at that time well over then taught he them in the Temple openly John 7.14 and that with so much Light and Life as over-ruled the Jews rage and turn'd it into admiration v. 15. The 5th Remark is It must be supposed that while Christ tarried from the Feast till the fourth day thereof and went not up with his Kinsmen to be there on the first day of the Feast he was not lying Idle in an obscure place for that time but was sending his seventy Disciples dispatching them with the same Documents he had given to the twelve Apostles before and indowing them with the miraculous gift of Healing the Sick Luke 10.1 to 17. only with this difference the twelve went at large to any of the Cities of Israel but the seventy only to those places where Christ himself should come in his way from Galilee to Jerusalem These must prepare the way for him now as John Baptist had done at his first Inauguration N. B. Note well The twelve and the seventy may mind us not only of the twelve Wells and seventy Palm-trees Exod. 15.27 but also of the twelve Tribes and seventy Elders of Israel answerable both to the seventy Souls which came out of Jacob's loins Exod. 1.2 3 4 5. these seventy Disciples in thirty five couples do dispatch their narrow work with great success in a little time for they return to their Master before he departs at this time from Jerusalem Luke 10.17 38. The 6th Remark is Upon the last day of this Feast which the Jews call Hosannah Rabbah the Great Jubilee Christ stood up and publickly cried If any man thirst let him come to me and drink c. John 7.37 38. This eighth day a shadow of our Christian Sabbath was the day of their greatest solemnity at this Feast for now all the People from all parts were got up to solemnize it which their Superstition taught them to do by bringing great store of Water out of the Fountain Siloam into the Temple this Water the Priests took and mingling therewith the Wine of the Drink-Offering poured it out upon the Altar singing with loud Acclamations With Joy shall ye Draw Water out of the Wells of Salvation Isa 12.3 and thinking that by this charm which they would make Haggai and Zechary the Authors of God cannot but give them the Latter Rain for ripening their Harvest from this custom Christ took an occasion of crying up openly his Spiritual Waters in despight of all the Threatnings of his Adversaries suitable to Isa 55.1 He every one that thirsteth c. and shewing that himself was the True Well of Salvation Zech. 13.1 and that the end of their Ceremonies this last day of the feast did lead to Christ hereby he call'd them from those perishing Waters to those Living and Saving c. The 7th Remark is The Issue of Christ's Preaching in the Temple at this Feast 1. The differing sentiments of his hearers some said he was the great Prophet the Messiah Never man spake like him John 7.40 41 42 43. Thus the very Officers sent to apprehend him said v. 46. others cavill'd and design'd to kill him but they could not come to their purpose for his hour was not yet come So that not only the very Sergeants whom the Adversaries sent to apprehend him failed them
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
to be sold as Joseph his Type was be but reckoned for a part of his Suffering This cursed Chaffer and Bargain without any Bartring Judas made with the Sanhedrin◠consisting of Civil as well as of Ecclesiastick Officers while Jesus abode at Bethany two Nights before the Passover Feast In which Interspace of time Christ Preached that Sermon which is contained in John 13. from ver 31 to the end and all the 14th chapter per totum to his Disciples while Judas was absent about his wretched work which when he had accomplished in compleating his Hellish Contract and filling his covetous Purse with the Council's Bribe for his Masters Life he returns again to his Master at Bethany where this Frontless Traitor thrusts himself into his old place and as it were wiping his Mouth bore himself bold amongst his Fellow Disciples as if he had never been hatching such a prodigious piece of Villany and as if his All knowing Master had known nothing of his Unparallell'd Knavery Yet before his Return Christ had given to his Disciples divers Lessons some of Admonition some of Instruction and some of Comfort in his Discourse to them John 13 and 14. chapters the last words whereof are Arise let us go hence to wit from Bethany to Jerusalem where he would keep his last Passover Christ sends Peter and John before him to the City to prepare a Place and a Lamb c. for the Paschal Supper and he follows after them with the rest of his Disciples and Judas in the Company Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family yet now his Lord knew he had provided not a Supper but Destruction for him so Peter and John are employed in this Preparatory Work They do according to their Lord's Instructions wherein he gave a Specimen both of his Omnisciency and Omnipotency 1. As at Distance he could see a Tankard bearer in the City know the House that was to entertain him yea and Guest-chamber Mind and Words of his Entertainer which none could do but the Omniscient God And 2. As he with his Nod only could direct the Tankard-bearer to the house appointed and even bend the Mind of the Master of that House so willingly to grant his Requests this also none could do but the Omnipotent God N. B. Note well This was a clear demonstration to his Disciples That it was easie for him to quell all those Cut-throats who came out with Swords to take him he could have Nodded them to Destruction Psal 80.16 Had He not offered up himself voluntarily to God the Father for the Sins of the World The Disciples therefore do all He commanded them with an Holy kind of blind Obedience which indeed was the obedience of Faith Rom. 16.26 When all was ready Christ came at the Evening and sat down with the Twelve at the Paschal-Supper Mat. 26.20 Mark 14.17 Luke 22.14 c. This was that Evening wherein it was necessary saith Luke 22.7 to kill the Passover according to the Divine Prescription of Moses Law which Prescript Christ strictly observed otherwise they would have Impeached him as a Transgressor of the Law which he came strictly to fulfil Peter and John had upon that 14th day of Nisan or Abib according to the Law Exod. 12.6 14. 13.9 c. got the Lamb kill'd in the Temple and its blood sprinkled at the Altar under the name of a Paschal for thirteen Persons c. This the Priests of the Temple would not have done for these two Disciples saith Dr. Lightfoot had it not been on the same day that they kept their Passover Feast and though John 18.28 seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days they solemnized that Feast as well as of the Paschal Lamb offered the first day of the seven Deut. 16.2 Num. 28.16 19. Lev. 23.5 8 c. Against the time that this Paschal Lamb was brought home by the two Disciples Roasted and all Provisions prepared in the Upper-room for that last Meal of their Master He comes in from Bethany and sat down with the Twelve as before to Supper Where N. B. 1. We read not that Christ any where or at any time did eat any Flesh but at the Paschal Supper 2. That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years 3. That this last Paschal-Supper with Desire He desired to Eat with his Disciples Luke 22.15 He earnestly longed after Redemption work Luke 12.50 that the Type of the old Passover might be Abolished by bringing the Antitype of the new in its place v. 16. which was Accomplished in the Lamb of God's dying the next Day and which the Institution of the Lord's Supper the Night before did prefigure and succeeded as the New Gospel-Passover 1 Cor. 5.7 8. 4. That at this last Supper He gave a Second Intimation of the Traitor who was now also at the Table with him as he had done before at Bethany when the Devil entred into Judas John 13.1 2 21 22 25 27. There he only gave a private signification of the Traitor by a sign given secretly to John as by giving him a Sop but here He points him out plainly and openly Mat. 26.22 25 c. Mark 14.20 where it is Intimated that when Christ had put all his Disciples upon a search before that Law-Sacrament as we ought to do before that of the Gospel 1 Cor. 11.28 by saying to them One of you Twelve shall betray me and their suspecting every Man Himself as not knowing the Treachery of their own Hearts their Master to comfort them against their consternation at such an horrid act gives them openly first this sign That he who was dipping his hand with him in the Dish was the Traitor This Judas was probably just then a doing with Jesus when the Hands of all the other Disciples were withdrawn for Mark 's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Dipping in the present tense and yet to make it still more plain when Judas took his Turn among the other Disciples to ask Master is it I lest by his silence he should seem to confess the crime Christ answers him not as the other but Thou hast said it that is Thou art the Man that is guilty not only of this desperate Impudence both in thrusting thy self into my Company after thou hadst sold me and in thrusting thy Hand into my Dish when all thy Fellow Disciples through sadness at the hearing hereof withdrew their hands But also of the most execrable Villany that ever was perpetrated by the Sons of Men Have I admitted thee to be my Fellow-Commoner my Familiar Friend as the Psalmist's Aggravation runs Psal 41.9 10. hast thou not served an honourable Master who hath Imploy'd thee in honourable Work and both hath given
still sufficient without Miracles to save our Souls N.B. Note well the Sufferings of Christ were Three fold 1. He suffered from God both in his Agony in the Garden where he drank of the Cup of Gods Curse that made his Soul exceeding sorrowfull Matth 26.38 And turned his whole Body into Rivers of Blood Luke 22.44 and in his Desertions on the Cross when he was not only forsaken of his Fathers Favour but also was Roasted as the true Paschal Lamb in the fire of his Fathers Wrath till he cryed out of Dryness Matth. 27.46 48. The sufferings of his Body were but the body of his sufferings The Soul of his sufferings were the sufferings of his Soul Then did the Sorrows of Hell surround him Psal 18.5 N. B. Note well The pains of Hell he certainly suffered non specie loco Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something Answerable thereunto and altogether unspeakable hence the Greek Litany calls them unknown Sufferings 2. He suffer'd from Devils when Tempted forty days in the Wilderness and on the Cross In the three Hours Darkness Christ was assuredly set upon by all the powers of Darkness Assaulting him with their utmost Might and Malice Christs third sort of Sufferings were from Men yet Acting all by the Determinate Counsel of God whereof there be four parts 1. Christ's Apprehension 2. His Arraignment 3. His Condemnation and 4. His Execution N. B. Note well was there therefore ever any Sorrow like to his Sorrows Who had Gods Wrath laying load ugon his back c. And as if this had not been enough all the Devils in Hell must at that Juncture make Batteries against him yea and Men are Acting all these four forementioned Evils upon him also First For his Apprehension therein there be four Remarks 1. The place where 2. The time when 3. His preparation for it and 4. The means and manner of it 1. The place where Christ was Apprehended he made choice of a Garden because N. B. Note well As the first Adam began his sinning in a Garden so the Second Adam will begin his suffering in a Garden also that where the Malady began there the Remedy might begin accordingly This Garden stood by Mount Oliver and was a Solitary place so became Christs Oratory or usual place for his Prayer and Meditation Happy is that Christian whom Death apprehends in so doing He withdrew not himself out of the City into this Garden to hide himself from the Jews for Judas the Traitor knew the place because oftentimes he Resorted thither John 18.2 Luke 22.39 He betakes not himself to any obscure or unknown place for escaping Death but voluntarily resorts to his usual Oratory where his Foes might easily find him and in this Garden began his Passion for the Expiation of the first sin that began in a Garden this place is called Gethsemane which signifies a Valley of Fatness made so by his sweating drops of blood in it 2. The time when he was Apprehended it was when his hour was come the Jews had made many Violent Attempts upon Jesus to Stone him c. as above but were always Disappointed and the reason hereof is rendred often because his hour was not yet come but now it was come Matth. 26.45 The Determined time of his Captivity and Death which he calls his Adversaries hour and the power of Darkness Luke 22.53 N. B. Note well How Comfortable is it for a Christian to consider that though he be in Perils often as Paul was yet no Enemy can touch him or take away life from him till the very time appointed of God do come my Times saith David are in Gods Hands Ps 31.15 Not in my Enemies Hands Angry Men and inraged Devils cannot hurt us before that hour 3. Christs preparation for his Apprehension this he did by Prayer and Meditation As he voluntarily so he holily Addresses himself to his suffering work N. B. Note well This should teach us due preparation for our Deaths c. If Christ who was strong and who knew the time when the place where and the manner how he should dye did so How much more we who are weak and know none of those Circumstances ought to strengthen our Souls against our time of Death Seeing Christ who was without sin and had the Spirit without Measure thus prepared himself by Sweating in Prayer c. Oh! How earnestly should we pray in preparing for Tryals and the dangers of Imminent Death since we are laden with sin having little of the Spirit therefore stand we in need of a Thousand Preparations more than he did 4. The Means and manner of Christs Apprehension how it was both which have respect to Judas the Jews and the Gentiles who came all in a Company to Attack Christ Matth. 26.47 Luke 22.47 John 18.3 and Mar. 14.43 Some of this great Multitude were Gentiles the Soldiers of Pilate others were Jews the Servants of the High Priests Scribes and Pharisees and some of themselves mixed among them for the better managing of the Attackment Luke 22.22 and Judas the Ringleader of this Rabble N. B. Note well where note though these Heterogeneous pieces did notoriously hate each other yet the Devil made them to patch together Homogeneously in conspireing against Christ as he did Herod and Pilate Luke 23.12 The Dogs that are at Discord among themselves and possibly fighting one with anonother can easily agree to pursue the Hare that passeth by N. B. Note well All sorts of wicked Men have the like Enmity to Christ and Christianity which is flatly opposit to their corrupt Dispositions however contrarily carry'd out one to another as light is to darkness c. more particularly 1. Judas was the principal means of Apprehending Christ though he was one of the twelve Apostles the Highest Office in Ecclesiastick callings whom Christ had Nourished in his own Bosom fed at his own Table made him his Treasurer and Steward of his Houshold and so was of some Account in his Masters Family notwithstanding all this he did more mischief to his Master than did Pilate and his Soldiers or the High-Priest and his Servants for he brought them to the place where they might take him and the manner of his betraying him there was by a Kiss as the Token whereby the Soldiers and Servants who knew him not especially in the Night might not be mistaken This Traitor presented his most pestilent Poison in this Golden Dish of a pretended Kiss while he intended to Kill consigning his Treachery under so sweet a Symbol of Love and Peace No wonder then that Christ had called him a Devil John 6.70 Whose Insatiable desire of Worldly Wealth being nourished in his wicked Heart made him Degenerate into an Apostate a Traitor and an Incarnate Devil hence Christ complains more of him than of his other Enemies N. B. Note well Corruptio optimi est pessima sweetest Wine maketh the sowrest Vinegar That Salt which loseth its Savour is good for nothing but
World whom Judas had sold to them for a triâ—â—e was mocked laughed at scornfully treated scoffingly questioned buffetted spitted on and crowned with thorns unjustly condemned him compelled him to carry his Crost till through its heaviness he had nigh fainted away and though Pilate that Heathen Judge would have acquitted him yet they cried out with the utmost outrage Crucifie him crucifie him chusing rather the release of Barabbas the notorious Murtherer than of him They hung him up between two Thieves as if he had been the grandest Thief in the World and they were not content to pierce his Hands and Feet with Nails by fastening him to the Cross but the hard hearted wretches in their fierce and furious transports gave him Vinegar mingled with Gall to drink in his unexpressible thirst and torture yea they upbraided him with scoffs when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful darkness at the rending of the Temple's Vail at the opening of the Graves and coming forth of the Dead c. nor did their rage and malice expire at Christ's expiration but even after he was dead They pierced his side with a Spear even to the Heart Joh. 19.34 See also the other three Evangelists But more particularly upon those distinct parts His Attachment ended in his being Tumbled up and down in order to his Arraignment and all his Tumblings were to purchase for us peaceable Habitations and quiet resting places c. Isa 32.18 and though this polluted land will not now afford this Mercy Mic. 2.10 yet hath he promised to give his People a place of their own where They shall remove no more 2 Sam. 7.10 Christ became thus restless to procure our rest yea rest Eternal as well as Temporal Heb. 4.9 John 14.2 and was led about as a Prisoner guilty of the most capital crime declining Justice though he never had conceal'd himself but had the very day before this taught openly in their chiefest City and in the Temple the most publick place and so was ever ready to appear before the Rulers for clearing his Innocency to them yet now without a legal summons or any fair process as every free Subject ought to have they attack him in this shameful way binds him and leads him about so disgracefully to take his Arraignment CHAP. XXX NOW follows Secondly The Arraignment of Christ the greatest Trial that ever was in the World for herein not only the Judge of the World was Arraigned and Judged by an Unjust Tribunal of Wicked Men but also the Great God did Condemn and Punish miserable Mankind in his own only beloved Son And though he to wit God proceeded justly yet the judgment of these Evil Men was in this case of the most Holy Jesus most Abominably Unjust for besides the bad Account that these Kill-Christs could give of this Night 's Passover N. B. Note well no sooner eaten but their hands are in blood and that of the Innocent Lamb of God and besides the horrible Affronts and Injuries aforementioned they offered against the Lord and his Christ yea and the unheard of offence they committed against God in the Fact they were transacting they did ex abundanti doubly transgress their own Canon-Law namely 1. In Arraigning and Condemning a Person upon an Holy Day for such a day was now come in And 2. In Acting all this Villany upon this person in the Night time both which Actions are Diametrically opposite to their own Jewish Laws N. B. Note well Moreover more matchless Iniquity is still proposed to our prospect in their proceedings to Christ's Arraignment for they first bring him to Annas Joh. 18.13 But why He was not the chief Magistrate that was Gamaliel's place noâ— was he High-Priest that was Caiphas's Office Possibly they led him hither because Annas's House stood upon Mount Sion as some say in the Way to Caiphas the High-Priest's Pallace but more probably it was to gratifie that old Satanical Sagan who had doubtless an heavy hand in carrying on this cursed conspiracy against Christ c. Mat. 26.3 c. to this Man therefore must Christ be first brought bound to shew that now they had him sure whom he so much desired to be secured and 't is apparent this old Fox would not go to bed late though it were till he had seen Christ brought bound before him which undoubtedly he beheld as a most pleasant spectacle and though he were neither Chief Magistrate nor the High Priest properly so could not Arraign Christ before him yet would he not be wanting to give his gravest Advice how to Accomplish their Christ Killing Contrivance But suppose Anna to be the Prince of Sanhedrim as some style him and that he was a Fellow-Chief-Priest with his Son in Law Caiphas for though the Law allowed but one High-Priest for Life yet now the Roman Presidents contrary to the Law of God sold for Money this High-Priesthood yearly to the covetous Priests Ambitious of Honour and more than one sometimes did purchase this Preferment Suppose therefore as some say that the Father in Law Annas was also High-Priest with his Son in Law Caiphas yet could not he alone Arraign Christ because he wanted the Sanhedrim or seventy two Elders to sit with him for that solemn Sessions was appointed to be held in Caiphas's Rooms whether in his Lodgings in the Temple or in his Pallace in the City is not much Material Thither thereupon Annas sends him bound to Caiphas Joh. 18.24 but before his dismision hence some do say that Malchus who had a Royal Name though but an Idumean Slave being disgusted at the Answer Christ gave his Master Annas in their Parley struck Christ with the Palm of his hand a bad requital for healing this Slaves Ear with the touch of his holy hand John 18.22 thus was verified both the Proverb Like Master like Man and the Prophecy I gave my Cheek to the smiters Isa 50.6 and that They shall smite the Judge of Israel upon the Cheek Mic. 5.1 Now follows the formal Arraignment or Trial of Christ first in the Ecclesiastick or Spiritual Court and then in the Civil or Temporal The former of these Courts took cognizance of false Doctrines Heresie Blasphemy and such like crimes and this Court question'd Christ as an Heretick as afterward the other Court Indited him for a factious person for Sedition and Treason c. and indeed the Spiritual Court did but prepare for the Temporal that Christ being condemned by the Priest's Consistory he might then be delivered over to the Secular Power to go through stitch with it even to execution In his Trial by Caiphas's Court these circumstances are considerable 1st The persons before whom he was Tryed were Caiphas the High-priest and Annas no doubt would not be absent at such a desirable work the whole Sanhedrim consisting of seventy two Priests Scribes Pharisees c. were now assembled in Caiphas's house all waiting for
stood in our stead according to the Determined Counsel of the Immortal God Acts 4.27 N. B. Note well Therefore Pilate serveth God's Secret Will in Condemning Christ yet sinneth therein as it was a Disservice to God's Revealed Will which forbids to condemn the Innocent A Man may cross the Secret Will of God and yet do well in so doing as David did in Praying for the Life of his Child which was Decreed for Death 2 Sam. 12.16 18. on the other hand Pilate here serves God's Secret Will and doth Ill c. The 5th Remark is It is marvelous Incouragement to our weak Faith that our Lord Christ before he was condemned should be 1. N. B. Note well So often Absolved from all Deservings of any Death that thereby we might escape the manifold Deaths which we have so well and so justly deserved It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often and by his Wife once that the believing Soul might the more manifestly discern that he was not condemned nor executed for his own Sins but for ours 2. N. B. Note well That he was condemned for Blasphemy which is the sum of all Sins against the first Table of the Law before the Ecclesiastick Court and for Sedition and Treason which is the sum of all Sins against the Second Table before the Civil Court whereby he bore the Imputation of and made a full expiation for all our Sins both against the First and Against the Second Table and so prevent our Arraignment and Condemnation before the Dreadful Tribunal and Justice-Seat of the great God c. N. B. Note well And 3. 'T is no less an Incouragement to our Faith when we look upward beyond those two Courts aforesaid at the Dispensation of an higher Judge God the Father exacting satisfaction to his Justice upon his own Eternal Son who stood in our Humane Nature as our Surety and in our stead for all our Sins while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified Divine Justice will not Acquit the Sinner without a condign Ransom not the Redeemer without a congruous Satisfaction yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died Mat. 20.28 The 6th Remark is When Pilate could not prevail with his three times Justifying our blessed Jesus Mat. 27.24 but the Tumultuous cries both of Priests and People prevail'd against him Luke 23.23 He willing to content them Mark 15.15 Passed Sentence upon Christ Luke 23.24 but before he could thus Act against his own Conscience He took Water and Washed his hands before the Multitude saying I am Innocent of the Blood of this Just Person See ye to it Mat. 27.24 Thus this poor Ignorant Pagan easily deceived himself thinking that himself was free of that Sin which the Priests and People pressed him to Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin N. B. Note well Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here or by the Fire of Hell hereafter Manus Abluit Pilatus Cor polluit He cleansed his Hands indeed and grosly mistaking did as much as say the guilt of this Innocent Blood shall no more stick upon my Conscience than doth any Filth upon my Washed Hands now clean wiped off yet all this while he minded not the main and principal duty of Purifying his Heart Jam. 4.8 Jer. 4.14 He did not purge but pollute it by his following Fact in delivering up Jesus into the hands of the Jews to be Crucified Matth. 27.26 Mark 15.15 Luke 23.24 John 19.16 Though he said to the Priests See ye to it wherein they were paid with their own Coin with their own very Words for they had said to Judas See thou to it Mat. 27.4 and now ver 24. their own very words See ye to it are Retorted upon them by a just Judgment of God With what measure ye measure out to others the same shall be measured out to you again Mat. 7.2 They Reap as they Sow Drink as they Brew and are served with their own Sauce according to the Law of Retaliation Thought Pilate judged Wickedly in condemning Christ to be Crucified yet doth he Judge Righteously herein in saying to the Christ-Killers See ye to it for whatsoever be the fault of Tools and Instruments in any Wicked Fact as Pilate was the prime Authours and Insâ—â—â—tours as the Priests were have the deepest Tincture of Guilt upon them The mad multitude answered His Blood be on Us and Ours Mat. 27.25 Behold the stupefaction of their seared Consciences They bid Defiance to the Great God who said Amen to this woful Curse wherein They denounced their own direful Doom which doggs them to this very Day Let Dammes read Numb 14.28 and abhor Imprecations c. These Words Pilate spake to the Priests as some say in the Chief Priest's Hall he going thither to content them when they scrupled to go into his Common-Hall or it was as others say in some Publick Judgment Seat set up for this purpose at his own Gate where the Priests and People at the first Assembled and there patiently waited till they had their Will Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion As First At this Gabbatha or Pavement John 19.13 of Gabbah to Raise because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ c. did the cruel Kill-Christs strip him of his Purple Robes of Mockery Mat. 27.31 Mark 15.20 when they had wearied themselves with Mocking Christ in them Yet did they let the Crown of Thorns which they had fast fixed by driving the Thorns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Holy Head with Batts and Blows Mat. 27.30 c. alone still upon his Head to be Crucified therein so some suppose because the Evangelists speak only of putting off the Purple Mat. 27.31 c. Secondly They put his own Raiment upon him namely his own Wearing Cloaths Mark 15.20 wherein was the over-ruling hand of God that All men seeing him to suffer in his own Habit might Acknowledge that it was the very He himself and not Another that suffered in his stead as Mahomet in his Alchoran blasphemously Asserteth though in other things he speaketh honourably of him yet dareth to Deny that Christ was Crucified but we were cheated with another for him Thirdly They led him away Mat. 27.31 c. quite out of the City unto Golgotha the place of Skulls in the posture of bearing that heavy Cross upon his Shoulders which should suddenly bear the weight of his Body as Isaac his Type had done before Gen. 22.6 bearing the Wood that was to burn him Christ was led out of the Gate fore-signified by the Burnt-offerings which were burnt without
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the Plotting-heads and the Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4◠c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
though he stayed among them but two days then verse 43. for he had forbid his Disciples to Preach in any City of Samaria which was no obliging Law to himself Matth. 10.5 because the fuller Calling of the Gentiles whereof this was only an Earnest was reserved to after times when the Partition Wall was broken down then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans Acts 1.8 which was now done c. Thus have we dispatch'd the first particular to wit The Doctrine of this Deacon Philip in its Efficacy at this place and time Occasion will be offered to inlarge upon it in the sequel c. The second particular is Philip's Auditors after this Effect They were of two sorts 1. The False and Hypocritical who was Simon Magus verse 9. And 2. The True and Sound Auditor beside those Samaritan sound Believers and that was the Ethiopian Eunuch verse 27 28 c. First of the first and false One 1st Simon Magus is described 1. By his Countrey he was a Samaritan verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria having such a strong Satanical Samaritan in the very Bowels of it 2. By his Condition or Occupation how he led his former life in exercising Magical Inchantments bewitching the whole City with his Sorceries insomuch that this Conjurer carried the Citizens generally out of themselves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so that they were more his than their own driving them into an amazing Extasie and affrighting them as if he had been one of the Heathen Gods verse 9 10 11. Having by God's permission and by the Devil's power wrought wonders among the People this was a mighty disadvantage to the Entertainment of the Gospel had not Christ been stronger than this strong Man to disarm him c. Luke 11.21 22. He is described 3. By his Manners or Behaviour 1. While his Hypocrisie was covered he takes upon him to believe with an Historical Faith only and is baptized v. 12 13. 2. When it was discovered even by the Sorcerer himself by bidding Money wherewith to buy the Holy Ghost for which 3. He was reproved by Peter for a Rotten Professor c. The Remarks hereupon are these 1. A Rotten Heart may go far in Reformation yet be in the gall of bitterness c. 'T is said here Then Simon himself believed also Acts 8.13 yet was in the bond of iniquity verse 23. N.B. He had only the Faith of Devils who believe their Doom shall be denounced against them to their Eternal Torment at the last day which belief makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frisk and tremble James 2.19 They give their bare Assent that there is a God to judge them so Simon did assent with his head but he believed not with his heart Acts 8.37 and Rom. 10.9 His Faith was only Historical believing it to be true that Christ indeed did many Miracles and was really Raised from the Dead c. He only took upon him to believe it was not given him of God whereas Faith is God's gift to us Ephes 2.8 and not to be taken up by us at our pleasure therefore was it not the Faith of God's Elect Titus 1.1 but a Tempory Faith only which serveth to breed Horrour as the Historical doth in Devils yet is but a meer flash in Hypocritical men and thereupon soon dwindles away Notwithstanding this Historical which was but Hypocritical Faith and his seeming Repentance professed verse 25. pray for me c. yet was he still in the State of sin and all his pretended Profession was as bitter to God's pallate as is the flesh of any creature corrupted with Gall to ours Deut. 29.18 32.32 He was yet fast bound like a Bondslave of Satan in the irrefragable Bonds of his own Hypocrisie Ambition and Avarice The second Remark is Hypocrites shall sooner or later be detected some men's sins go before hand to Judgment and some men's sins follow after no putrid Hypocrisie can be forever hid 1 Tim. 5.24 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life letting the Law pass upon some few reserving the rest till the great Assizes of the last Judgment Some men's sins are discovered and punish'd in this life before their persons appear at God's Tribunal In the discovery of Simon 's Hypocrisie there is the Occasion and the Manner thereof to be considered N.B. 1. The Occasion when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry they sent Peter and John those two Pillars of the Church Gal. 2.9 as their Embassadors to confirm Philip's Doctrine and to constitute a Church there by their Apostolical Authority yea and to confer upon some men not on all nor on the Women who were Believers also verse 12. those extraordinary Gifts of Teaching Healing c. Acts 2.38 which was done only by the Apostles and not by Philip's Prayer and Imposition of Hands Acts 8.14 to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost saving this unsound Simon but none of them the extraordinary Gifts c. which were given for confirming this New Tender Church of the Samaritans This was the Occasion N.B. 2. The Manner of Simon 's discovering his Hypocrisie was when he saw those Gifts were conferr'd by Imposition of Hands he offers a price to purchase this power Hereby this Notorious Hypocrite discovered himself having taken a Profession upon him and counterfeiting that he believed only for base ends to wit both that he should not be deserted by his own Disciples who now were won over to Philip's Doctrine and also that thereby he might procure a power of working Miracles when he saw the Apostles had done far beyond what he was able to do verse 18 19. N.B. The unsoundness of his Soul and baseness of his Spirit appeared in his having such low estimations of the high things of God as if they were purchaseable by perishing Metals and as if these things of God had been vendible here as after was said to be at Rome where Simon 's Statue stood with this Inscription Simoni Deo Sancto in Claudius Caesar's time and where 't is now become a Proverb Romae omnia Venalia All things at Rome are soluble and saleable so Mantuan their own Poet testifieth c. N.B. And 't were well if the Sin of Simony were not found in other places as well as in Rome betwixt covetous Patrons and a corrupt Clergy so Crucifying Christ afresh between two Thieves Benefices being bestowed saith he non ubi optime sed ubi quaestuosissime to him who will give the most for them not who best deserve them As if a man should bestow so much Provender on his Horse because he is to Ride upon him c. It was Judas's
was not let or set down out of the Angel's Arms who had charge over him to keep him in his way verse 40. till he came to Azotus so call'd by the Septuagint which in the Hebrew Old Testament Reading is Ashdod one of the five Principal Cities of the five Lords of the Philistines Josh 15.47 1 Sam. 5.3 and 6. v. 16 17 18. N.B. Now the distance from Gaza to Azotus as Diodorus Siculus measures it is 270 Furlongs or 34 Miles so far did Philip flie safely upon the wings of an Angel imployed by the Spirit of God The Remarks hereupon are these 1. This miraculous Rapture of Philip from the Eunuch's presence and prospect was for this purpose that the Eunuch might be the more assured of the Truth of those things which were taught him by Philip's Ministry and that he was a person sent of God to save this Ethiopian's Soul The second Remark is God will do better to his People at the latter end than at the beginning according to his promise Ezek. 36.11 Philip here had an hard and toilsom Journey from Samaria to Gaza footing it through a Desart in untrodden paths But now from Gaza to Azotus he hath an easier passage an holy Angel becomes his Chariot and he who ran to the Eunuch's Chariot making haste and not delaying to obey God's Command Psal 119.60 as he Rode a while in that earthly woodden Chariot when the Eunuch had handed him into his Acts 8.30 31. So now he Rides in an Heavenly and Angelical flying Chariot wherein he not only Rode but did Flie to Ashdod The third Remark is Wheresoever Christ comes he casts out Satan that strong Man out of his strongest holds as he is the stronger Man Luke 11.21 22. This Ashdod was a place famous or rather infamous for Dagon and his Diabolical Worship 1 Sam. 5.3 where the True God Awakes in his Power by beating Dagon upon his own Dung-hill and paying the Posteriors of his Worshippers with Emerods And it was a principal place of the Philistines those Irreconcileable Enemies of the Church of God But now Philip must go thither with the Gospel that in this dark place he might bring Life and Immortality to light 2 Tim. 1.10 N.B. 2dly The Eunuch went on his way rejoycing which Joy was the fruit of his Faith Rom. 5.1 admiring at the great Gift conferred upon him in the Knowledge of Christ and in the Salvation of his Soul which was now sealed to him with the Seal of the Covenant of Grace he values not what the wild Courtiers at home would say of him or censure him for having Christ's Mark set upon him but takes Ship at Gaza and becomes the first we find that carried Christianity into Africa CHAP. IX Of Saul's Conversion and the Church's Rest THIS ninth Chapter containeth a most remarkable Remedy of the Church's Malady the most notorious Misery that ever yet had befallen her since her first Constitution God now wrought the Church's Deliverance by a new and notable providential way not by the Confusion but by the Conversion of the most principal and most pestilent Persecutor thereof whereby not only that Church which was at Jerusalem but also the other Churches which had been gathered in other places by means of the Dispersion had rest and peace Acts 9.1 to 32. verse 31. saith Then had the Churches Rest c. at Saul's Conversion N.B. Moses's-Bush Exod. 3.2 3. was an excellent Emblem of the Church of God as the Bush burned yet was not consumed no more is the Church by the fire of Tribulation Isa 43.2 because of the good will of him who dwelt in the Bush Deut. 33.16 whereby either the Bush is consolidated so as to bear the force of the flame without harm as Gold in the Furnace comes purer out but is not consumed Job 23.10 or the furious and consuming heat of the fire is restrained as was done in the Fiery Furnace of Babylon so that the fire had no power so much as to singe the Hairs or the Garments of those three Nobles who were cast into it Dan. 3.25 27. N.B. God Almighty who is the God of Nature did divide between the substance of fire and the intense activity of its heat against and above Nature God miraculously separated between the Essence and the Faculty and so hindered its operation Thus he doth in his Church's case Let us turn aside with Moses and behold this great wonder great indeed for there was a flame of fire else how was the Bush burning There was light else how did Moses see it yet was there no heat else how came the Bush not to be consumed Thus is it with the Church in her fiery Trials even as great a Vision In her Affliction the voice of the Lord divideth the flames of fire Psal 29.7 and not only so but divideth also the heat from the light so that she is not consumed by the former but only illuminated by the latter So 't is with each afflicted Saint as dying yet live 2 Cor. 6 9 c. The first Remark is The Church of Christ may have worrying Wolves and desperate Devils let loose upon her such an one was Saul here Acts 9.1 2. This Blood-hound had been blooded in the Blood of stoned Stephen yet was not glutted nor satiated with it but makes desperate Havock upon other Christians in Jerusalem Acts 8.2 And as he says of himself chap. 22.4 and 26.10 relating still to this time not being satisfied herewith He yet breathed out more Threatnings and Slaughter c. which signifies a violent and vehement hellish Heat of a diabolically inraged and inflamed heart discovered by the fiery words that he breathed out of his black Mouth c. He was so full of the fire of Rage within that it broke out with his breath in flames without And N.B. This Ravenous Wolf is described here as if wearied with worrying the Flock he now lay's himself down panting for breath But enough of Saul's black Character in the foregoing 6th Chapter It shall suffice here only to shew how insatiable this Wolf was of the Blood of Saints insomuch that no sooner had he by panting a while recovered his breath but he presently trotts to the High Priest who was Prince or President of the Sanhedrim for a new Commission that his Persecution might have the Semblance of Justice and Authority and his Letters-Patents must be so large as to reach so far as Damascus N.B. For though the Romans had conquered Judaea and the Countreys contiguous to it yet did they give Liberty to the Jews to exercise their Religion and to Imprison Dissenters both within and without their Countrey where they had any Synagogues and such they had at Damascus the chief City of Phoenicia whither many of them had been driven in their many Dispersions as well as to many other places It could not suffice this greedy Beast to drink Blood at Jerusalem only but he must have a Draught of the same
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
to him by the Lord not only feared not to visit Saul who was now become a greater wonder in being Rank'd among those that prayed than the former Saul was when Ranked among those that prophesied 1 Sam. 10.11 but also declareth plainly that the Lord hath purposely sent him with an Answer to his Prayer that what he had prayed for should be fully performed N.B. But this is matter of great Admiration that a man who had been Educated according to the strictest Sect of the Pharisees should have such a character upon him That be never prayed till now No doubt but during that time he had said many a Pharisaical Prayer after a formal manner but never till now prayed he a prayer as James 5.17 18. for true prayer is the breath of the Spirit Rom. 8.26 and Jude verse 20. and prayer without the Spirit is like the cold breath of a pair of Bellows not like the warm breath of a living Creature 'T is no better than the bare cry of the Old Creature not of the New an empty Ring only and not so much significancy in it as the vain Tinkling of a Cymbal The second Branch of the description of Saul's Ordination is the Manner of it Ananias came to him with Christ's Commission as Saul did with the Devil 's to Damascus c. by vertur whereof he laid his hands upon Saul for good who would have laid hands upon Ananias c. for evil healed him of his blindness and imparted to him the Gifts of the Holy Ghost c. verse 17 18. The Remarks hereupon be these First Insomuch as Scales like those of Fish fell from his Eyes doth declare that this was no ordinary Blindness nor proceeding from any ordinary cause nor could be cured by any common ordinary means but only by a special and extraordinary Miracle una cademque manus vulnu opemque tulit the same hand that woundeth must heal The second Remark is the same power that healed Saul of his bodily blindness did at the same time rend off the Vail and tore up the covering that was spread over the Eyes of Saul's understanding Isa 25.7 2. Cor. 3.14 Ephes 4.18 and 5.8 In all which latter Quotations Saul acknowledges his Internal as well as External Darkness and farther that all his Jewish Learning he had got at Gamaliel's feet was but blindness Phil. 3.7 8. The Third Remark is if Ananias were but an ordinary Christian he undoubtedly had an extraordinary warrant for this extraordinary work as Philip the Deacon had done before Acts 8.6 7. for a special Divine Command was necessary here seeing none but the Apostles had power to confer the Holy Ghost c. The third Branch is the Event which is manifold As 1. The Recovery of his Sight 2. The Reception of his Baptism and 3. The Susception of his Apostolical Office Acts 9.18 19. which Saul the Persecutor now changed into Paul the Preacher as well as the Prayer began at Damascus verse 20. In those there verses we have an account that 1. He fortwith received Light and Sight of Soul as well as of Body the same Saviour who makes all things new c. Rev. 21.5 made him a new Creature Renewed in the spirit of his mind Ephes 4.23 and now he saw with other Eyes than before 2. Therefore saw he now a necessity of being baptized which he had before ridicul'd and persecuted that by this Badge of Baptism he might be listed into the Body of that Christian Church which heretofore he had made havock of This Solemn Seal of the Covenant of Grace was a giving his Name to Christ a Testimony of his Conversion and for confirming his Faith in Christ and himself in the profession of the Gospel 3. No sooner was Saul thus throughly changed but he immediately changeth his Society N.B. Rabbi Hillel Rabbi Sameas and other Rabbius who were Rulers of the Jew's Synagogues in that City were now no suitable Associates for him as formerly he now saw thro' the Spectacles of the Spirit of Christ that these same Rabbies had quite lost all their comliness and they were become so ugly and unhandsom to him as not any more to be made meet Companions for him he therefore resorts to and associates himself with the Disciples of Jesus who had sled from Jerusalem thither upon the dispersion Acts 8.1 3. Noscitur è Socio qui non dignoscitur exse Dark Men who cunningly conceal their Qualities may be best discerned by their most constant Companions It very much concerns us what Company we keep Prov. 1.15 and 2.12 and 5.8 and 1 Cor. 5.9 11 c Saul abandons his old Companions as the Convert Youngster did his former Miss saying to her Ego non sum ego I am not the same Man I was Thus Paul now Paul renounceth the Rabbins those professed Enemies of the Gospel and became with David a Companion of those that feared God Psal 119.63 Now will he both love any and learn of any who went to Christ's School and learnt of him Acts 4 13. 4. No sooner had he given Nature some necessary Refreshment but he presently puts forth himself upon Preaching Christ We cannot but suppose that this Saul was by this time exceedingly weakened and wasted not so much with his long Journey as with the consternation and perplexity he was plunged into by his late confounding Vision of a Glorified Christ which caused fear grief and sorrow c. in him but above all with his three-days fasting and continual praying Therefore was it his prudent care to preserve his health by receiving now some meat that he might be inabled for the Service of God to which he was now called here N.B. This care himself after commended to and commanded Timothy 1 Tim. 5.23 All superstitious Abstinence from Food is no better than Will-worship Col. 2.18 and is plainly branded to be the Doctrine of Devils 1 Tim. 4.4 c. This introduceth the exercise of the Ministry and Apostleship of Saul who was not yet called Paul till Acts 13.9 The Reasons may there be rendred and of his Preaching to the Jews among whom he alone retained his old Hebrew Name till he began his Apostolical Office to the Gentiles Acts 13. among whom he was ever after called by this Gentile name as more acceptable to them than the Jewish This St. Luke observes who never call'd him Paul but ever Saul till his Gentile work began whom he never calls Saul after it The exercise of his Apostolical Office among the Jews was 1. To the Jewish Synagogues at Damascus and 2. Afterwards to those at Jerusalem The first is Recorded in Acts 9.20 unto 26. and the second from verse 26. to 32. In the former these two grand Remarks are related relating first to his Doctrine and then to his Danger at this City Damascus First His Doctrine is commended 1. From the Time Place and Matter verse 20. and 29. And 2. from the Effect of it both as to his
and here yet will not this Angel read a Lecture of Redemption to him but refers him to Peter as Christ himself had done to Ananias Acts 9.10 whom God had assigned to that work therefore did the Angel resign to him here tho' he could have instructed Cornelius in the knowledge of the Gospel as well as those Angels who did first Preach it to the Shepherds Luke 2.14 yet the Ministry of Men must be the means of his Conversion God will have his own Gospel-Institution hononoured herewithal and will be heard in those men whom he appointeth to Preach Luke 10.16 To contemn this Ordinance of God is dangerous The second Remark is God doth not only know who are his 2 Tim. 2.19 Acts 15. v. 18. but he knows their Names Natures Callings Places of abode c. So here Call one Simon Peter who lodgeth with Simon a Tanner whose house is by the Sea side Acts 10.5 6. As God espies out for us the very places of our habitation Ezek. 20.6 so can they not be unknown to him And 't is the comfort of all that fear God to know that their Walls are continually before the Lord who loves to look upon the both inside and outside of their dwellings Isa 49.16 The third Remark is When God hath a mind to shew his mercy to mankind all Contingencies as to us are made happily to concur by the over-ruling Providence of the great God N.B. Thus on Cornelius's part all things are most aptly accommodated towards his receiving the Gospel he must be fasting praying verse 30. and thereby prepared to receive the Message of an Angel c. And the same Providence at the same time which might have happened at another time disposeth all things on Peter's part towards his coming to Preach the Gospel to him who as yet did but rudely know Christ notwithstanding because the All-seeing Eye of God saw him seek the Lord sincerely therefore all matters are ordered in a well adapted contexture for gratifying the truth of his desires more than the measure of them This teacheth us not only that to him who hath it shall be given to have more Matth. 13.12 as to Cornelius here by Peter who handed more knowledge of Christ to him but also that the prayers of the Saints are most pleasing of God through Christ so that he Records them all in his Book of Remebrance and will in his own time and measure which are the best circumstances most seasonably and satisfactorily give a gracious return to all their Requests which remain as a sweet Memorial ascended up to the Throne of Grace Levit. 2.2 Psal 141.2 Rev. 8.3 4. and Mal. 3.17 N.B. Behold what a quick Return had this Gentile Souldier to his sincere Requests Though there had been hitherto a partition Wall betwixt him as a Gentile and Gospel-mercy yet must he now have a Divine Warrant by a Vision to send for Peter and at that time also Peter must have the like Divine Warrant by a Vision to come to this Gentile which his Lord had formerly forbid to do Matth. 10.5 even distant and distinct casualties come here together in a commodious conjuncture The fourth Remark is God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth as he did to Praying Peter here whereby he was prepared for this great work of calling the Gentiles In this Vision of Peter may be considered here for more fully understanding it First The Time when not only at the sixth hour or high Noon which was one of their three hours of prayer Psal 55.17 Acts 3.1 and 10.3 Exod. 29.41 but also it was at the very juncture when the godly Messengers from Cornelius were come nigh to the City Acts 10.9 10. They must come so soon as Peter was prepared and not before Secondly The Place where upon the house top c. Their houses were flat-roof'd for which they built Battlements about them Deut. 22.8 Hither was Peter got to pray that he might be farther off from the distracting noise of men yet so much he was nearer God and Heaven in an open Air for the better exercise of his Divine Contemplations and probably to look toward the Temple a Type of Christ 1 Kings 8.30 Dan. 6.10 Thirdly The Frame wherein Peter was as to his Body when he had his Vision namely exceeding hungry and would have eaten verse 10. It is no wonder that now at Noon-tide he found his stomach began strongly to crave because as it is very probable he rose up betimes that Morning for this blessed Apostle did undoubtedly watch unto prayer according to his own direction 1 Pet. 4.7 being most desirous and diligent to pour out his Soul unto God after the most prevalent manner of praying Nor is it improbable that God ordered it thus that Peter must be more than ordinarily hungry to fit him the more for this Vision of Dainty Meat which was singularly suitable to a craving Appetite Fourthly The Manner how this Vision was made to Peter it was in the way of a Divine Rapture or Extasie for they in the house were preparing Peter's Dinner and in the mean time Peter falls into a Trance Acts 10.10 There be seven ways whereby God formerly manifested himself unto Men N.B. 1. By Dreams 2. By Apparitions while Men were awake 3. By Visions in sleep 4. By Bath-Kol or a Voice from Heaven 5. By Vrim 6. By Inspiration or Revelation to the Ear c. 7. And by a Trance or Rapture and Extasie which is the most excellent way of God's making himself known to Man wherein the Soul is extracted as it were or abstracted out of the body and elevated up into Heaven Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects and inabled unto a more entire Attendance unto spiritual and heavenly matters and mysteries N.B. In such an holy Rapture was Paul whether in the body or out of the body he could not tell 2 Cor. 12.2 And so was John who is therefore said to be in the Spirit Rev. 1.10 And the same it is supposed Adam was in Gen. 2.21 And so Peter here who under this supernatural Elevation forgot his hunger wherewith God had purposely affected him so suddenly and so sharply because he designed to present him with a Dish of Dainties from Heaven better than his Dinner on Earth Fifthly The Matter which in this sundring as it were of his Soul from his Body was represented to him both to his Eye and then to his Ear as here followeth 1. To his Eye both the thing containing and the things contained He saw Heaven bâ—ened verse 11. Teaching that though Heaven had been shut to the Children of Men by the Sin of the first Adam yet now was it opened by the Grave of the second Adam to all Believers And a certain Vessel descending to him as it were a great Sheet knit at the foâ—â— corners
to dwell in the Tents of Shem or with the Believing Jews which signifies a friendly Association and Communion with them as when God is said to dwell with Men Rev. 21.3 and when the Wolf is said to dwell with the Lamb Isa 11.6 N.B. Nay it may note much more than this namely that the Call and Conversion of the Gentiles became the Rejection of the generality of the Jews which the Apostle demonstrates Rom. 11.7 8 c. how the carnal Jews were cast off and hardened by a Judiciary hardness stumbling at that Stone of offence in the Call of the Genriles so that the seed of Japhet did indeed succeed and took possession of those Tents of Shem wherein God formerly had dwelt among them in the days of the Patriarchs and Prophets Now this was so great a Mystery which had been hid from the beginning of the World Eph. 3.10 11. and which caused the holy Angels to stand at a gaze 1 Pet. 1.12 That the Gentiles should be saved by Christ insomuch that when it came to pass oh what a wonder this was that the Gentiles had Received the Word of God Acts 11.1 2 c. It was such a secret that the very Angels themselves could not understand it till the time fore-appointed of God came to accomplish it and therefore 't is the less to be wondred at that the carnal Jews yea and the spiritual too at the first did so wonder at this unsearchable Riches of Christ Eph. 2.8 toward the Gentiles N.B. And who must be the first Instrument in the hands of Christ to convey this great Grace unto such a forlorn posterity of Japhet and to fetch in the first-fruits of the Gentiles But the Apostle Peter unto whom Christ had committed the Keys of the Kingdom of Heaven long before this time Matth. 16.19 and with this Divine Key as one of the Stewards of God's house 1 Cor. 4.1 Isa 22.22 He falls to work and was the first that by the conduct of the Holy Spirit opened such a Door of Faith to the Gentiles which never was shut at any time since that time nor ever will be shut by the utmost malice of Men and Devils while God will have a Church to be on the Earth The Gates of Hell cannot prevail against it Matth. 16.18 N.B. Though Christ had given the power of the Keys of the Kingdom of Heaven for binding and loosing c. unto Peter not unto him exclusively and to no others but inclusively to the rest of the Apostles John 20. v. 23. Yet how loth was he to exert and exercise this power towards the poor Gentiles for absolving them from their sins in a Declarative and a Ministerial manner upon clear evidence of their Faith and Repentance by his Apostolical Authority Though Peter had a miraculous Vision that was every way so convincing and cogent for evidencing this great mysterious Truth yet how did he doubt and dispute the lawfulness of doing it One would think that the Vision made his Ministry among the Gentiles to be plain and necessary considering how the Sheet contained not only clean meat the Jews but also unclean meat the Gentiles in it and the Voice said Arise Peter kill and eat N.B. Whereby Peter was not taught to kill and slay in Battel as some of his pretended Successors of a Martial and Military temper have done such as Julius the Second who could turn himself both ways either to Peter's Keys or if that would not do to Paul's Sword Saying Cùm Petri nihil efficiant ad praelia claves Auxilio Pauli forsitan ensis erit Englished thus If Peter's Keys will not prevail I will try what Paul's Sword can do N.B. But the Voice of the Vision gave him only a Commission to kill that corruption of Gentilism which he found in the Gentiles by the Sword of the Spirit c. And that as Meat being eaten is digested into the parts of the Body so the Gentiles being converted by his Ministry should be incorporated with and become solid parts of the Church And though all this was done three times yet Peter hangs off still N.B. This gives us a prospect of a great seeming difference betwixt Peter and Abraham who obeyed God's command immediately and that in a matter far more difficult about offering up his only Son without asking God any Reason for laying so hard and unnatural a command upon him c. All we can say is this that the Spirit of God wrought more briskly in Abraham and more slowly in Peter who remained unresolved until Cornelius's Messenger came seasonably to satisfie him Acts 10.17 Now come we to the third part of Cornelius's Conversion namely the Idea or Specification of it which introduceth the two grand Accidents thereof or Circumstances 1. How Peter was expected of this Gentile Centurion And 2. How he was entertained by him Acts 10.24 25 26 27. N.B. Here it may be worth the while to compare together the Prophet Jonah at Joppa Jon. 1.3 and Simon Bar-Jonah as Peter is called Matth. 16.17 and John 21.15 at the same Joppa also Acts 10.5 as an Introduction of the first of these two Circumstances to wit how Peter was expected in this parallel of the Prophet with the Apostle as there is some congruity so there is also some disparity 1. The Congruity 1. In their Names both were Jonah's which signifies a Dove though the Prophetick Dove did not carry an Olive-branch in his mouth as Noah's Dove did to signifie to him that now God's Wrath was appeased and Peace was now come to the World for Jonah denounced dreadful Tydings against Nineveh and surely the Old Jonah had more of the Wasp than of the Dove in him being so oft angry c. But sure I am this Bar-Jonah was a Dove-like Messenger carrying the glad Tydings of the Gospel to Caesarea 2. In their Natures both were Sons of God's Truth Jonah the Prophet was the Son of Amittai Jon. 1.1 which in the Hebrew signifies my Truth and though his Message was a doleful Doom yet did he deliver it as God's Prophet and so was the Son of God's Truth and no less so was this Simon Bar-Jonah who Preached Christ that is Truth it self John 14.6 unto Cornelius c. 3. In their Objects or Places and People which they were sent as God's Messengers unto they both were sent unto the Gentiles though they themselves were both Jews The Prophet was sent to Nineveh the Metropolis of the Assyrian Kingdom and a City of the Gentiles and the Apostle was sent to Caesarea a City upon the Sea Coast formerly call'd Straton's Tower but now sumptuously built and beautified by Herod the Great who in honour of Caesar call'd it Caesarea and though it was mixedly inhabited by Jews and Gentiles yet here was the Roman Court which was the chief of the Gentiles and the Residence of the Roman Governour was ordinarily in this City N.B. So no fitter place could have been found in the whole Land
47.16 having been once the Head of the Syro-Graecian Empire which sometime was called also Epiphania as well as Antioch both names being derived from Antiochus Epiphanes bearing the name of one that had been as bloody a Persecutor of the Church and Truth as the Church of Israel had ever seen from whence he was nick-named Antiochus Epimanes because of his raging madness against God's People But now this same City which had been the place of Residence as well as bare the name of this bloody Persecutor in the Times before Christ became in the Times of the Gospel the first place of Residence for that honourable name of Christianity Here then that Prophecy was sweetly fulfilled The Sons of thy Afflicters shall come bending to thee c. Isa 60. v. 14. Fifthly The Unity of the Ministers and the frequency of Church-Mettings did wonderfully conduce to the fruitful and prevalent growth of the Gospel in this City whereby it became so vastly renowned First The Unity of the Ministers is observable not only of those that came first thither to Preach the Gospel to those AntiÌ„ochians and to form them into a Gospel-Church but also of Barnabas with them who came to confirm what those banished Ministers had founded there and not to throw down what they had builded N.B. And such was Barnabas's Zeal not only to confirm but also to carry on that great Grace in this City that though he might have been in great honour alone at Antioch yet he goeth to seek Saul his special Friend whom he had rendred acceptable to the Apostles Acts 9.27 that they joyntly might consult together and corroborate one another in promoting the work and glory of Christ here verse 25 26. where these two sweet Colleagues did manage the Church-Meetings for a whole year Secondly The frequency of those Believers assembling together to partake of all the Ordinances of God under the conduct of those two eminent Servants of Christ did marvelously promote the growth of this new Gospel-Church both in grace and in number Sixthly This Gentile-Church became so renowned hereby that it now stands ranked amongst these of the first Rate being now the New Jerusalem to the Gentile-Churches what the Old Jerusalem had been to the Jewish Church for as all the solemn Festivals the Passover Pentecost c. were celebrated there the Jews resorting thither from all quarters of Judea so the Gentile-Christians had their greatest Resort to Antioch and here was that first famous Synod solemnly held Acts 15. where they had the Name of Christ first put upon them namely Christians called so by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of which both before and after on Acts 15.2 But what a shameful thing it is that this most honourable name of Christian should be at this day in Italy especially at Rome used mostly as a name of Reproach and usually abused to signifie a Dolt or a Fool. Dr. Fulk notes on Rhem. Test Acts 11. Sect. 4. Seventhly Great Grace did the more manifest it self in this New Church of the Gentiles insomuch as they both determined to send Relief to their poor Brethren the Believers among the Jews verse 29. which also they performed by the hands of Barnabas and Saul verse 30. The Believing Jews were now become very poor not only by reason of the malicious Persecution of the Jewish Priests c. against them but also because of that great Dearth that came upon all the World in the days of Claudius Caesar verse 28. who was accounted a Fool by his own Mother Antonia judged unworthy of the Empire by his own Sister Sivilla and poisoned at last by his own Wife Agrippina and her Son Nero. N.B. No wonder then if God scourged the World with such extreme Famine for that extraordinary wickedness found at that time every where under such a foolish Emperor nor was the Church exempted from being inwrapped in this common Calamity upon all the World Yet behold the graciousness of God in qualifying this Calamity to his Church N.B. For first this Dearth is predicted by Agabus verse 28. as Joseph had foretold such a like Famine whereby Jacob and his Family were saved alive because it was known how long it would last c. So secondly This Gentile-Church provided supplies for the poor Jews according to their Abilities which is the true Standard of Charity for to strech beyond the Staple is to marr all Luke 11.41 This Famine was foretold not by Juâ—â—tiary Astrology but by Divine Revelation CHAP. XII Of Peter's Imprisonment and Inlargement THIS 12th Chapter contains the History and Mystery of the last Account we have Recorded in Scripture concerning the great Apostle Peter save only that after this his famous Confinement by Herod and his Inlargement by an Angel related at large in Acts 12. we find upon Divine Record his giving of his Suffrage or Vote in the Council held at Jerusalem Acts 15. as likewise upon his going from thence to Antioch he is there reproved by Paul to his face for his Judaizing and Dissimulation Gal. 2.21 N.B. Afterwards what course he took neither doth this Divine Historian nor any other holy Scripture mention excepting the two Epistles of his the first as 't is thought was writ from Babylon and the second mentioning the Abuse of Paul's Epistles by divers that wrested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dark expressions thereof But more of this may fall in hereafter This present Story of Peter Acts 12. is our task now in hand wherein are mostly remarkable these three eminent passages 1. The Antecedents 2. The Concomitants 3. The Consequents of that wonderful Fate and Fare which here befel Peter both concerning his Imprisonment and his Inlargement from Prison 1. The Antecedents hereof was the Martyrdom of James the great wherof both the Author and the Manner are expressed Acts 12.1 2. Then 2. The Concomitants wherein are Recorded 1. Peter's Confinement described by many circumstances as why when and by whom verse 3. and after what manner namely he was clap'd up a close Prisoner verse 4. 2dly His Inlargement wherein we have a description 1. Of the Time when verse 6. 2. The Motive thereunto to wit the uncessant prayers of the Church for Peter's escape verse 5. 3. The Means whereby he escaped this was an Angel verse 7. 4. The Manner how this contains both what the Angel said and did to Peter and how all difficulties were easily done away which seemed to hinder Peter's Release verse 8 9 10. The things that then concurred did concern 1. The Angel who having done his Message departed verse 10. Or 2. Peter who at first questioned the truth of his Release but finding it real he was amazed at the Miracle verse 9. Magnifies God for that great Mercy verse 11. And after he had declared to his praying Friends how God had answered their prayers in his Deliverance he shifts away to hide himself verse 17. Or 3. The Saints that were
the Gentiles is supposed to be that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times Their success by God's blessing in their work is as followeth The second part of this History is their Progress after their Egress from Antioch wherein much Mystery is taught us in these following famous Remarks The first is Saul and Barnabas in order to their Preaching the Gospel to the Gentiles make their first Journey to Seleucia a Sea-Town of Silicia built by Seleucus nigh to Antioch and over against Cyprus a Town of good Note but mentioned here only because at this Port they took shipping and sailed to Cyprus whither they principally designed to go for their first work being guided thither by the Holy Ghost verse 4. Let us with Moses turn aside a little to behold this great wonder N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations The Reasons why some say 1. These two went thither that they might see how the Kingdom of Magog which Ezekiel mentions Ezek. 38.2 and 39.1 was Rooted out in that place according to that Prophecy and Promise c. 2. Others more probably affirm that they went thither because this was Barnabas's Native Countrey Acts 4.36 therefore patriam quisque amat non quia pulchram quantum quia propriam out of love to his Native Soil he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace But 3. 'T is best of all to say They were out of the free Grace of God directed thither by the Holy Ghost N.B. The Roman Histories tell us this Island Cyprus was so wealthy that the Roman Generals were invited thither or rather tempted by its Wealth to assault and subdue it as assured there was most Rich Plunder there and the Annual Tribute of that Conquer'd Countrey would prodigiously promote and replenish their Exchequer But Christ out of his Free Grace without any such external motive made a seizure upon this Cyprus by his Gospel directing his Apostles thither where a great Man with many others were converted to the Faith and a Church was gathered in it by their blest Labours Cyprus was antiently called Macaria or the Blessed Island because it so vastly abounded with all Temporal Blessings within it self and of its own growth but the Inhabitants thereof made a bad use of these good things of God from whom all good comes for they generally lived at ease and pleasure Fulness as in Sodom bred forgetfulness they dedicated their Land to Venus who was worshipped there and much filthiness was committed by them in that abominable Pagan Worship Notwithstanding all these Abominations overspreading that Countrey the Free Grace of God casts a look of Love towards sinful Cyprus the Holy Ghost directs these Apostles thither to Reclaim them from sin and to Reduce them to Christ So upon Acts 15.39 The second Remark is The first work of Saul and Barnabas in Cyprus was They Preached the Word of God in the Synagogues of the Jews at Salamis Verse 5. We must know that Cyprus was exceeding full of Jews and their Synagogues being the largest Structures were the most convenient Receptacles of large Assemblies especially in Salamis the chief City of Cyprus now call'd Famogusta situated on the East part of the Island over against Syria there they Preached not only to receive the greater Resort but especially because tho' they were sent unto the Gentiles yet was it not to be till the Jews had Refused the Gospel as after appeareth Acts 13.46 and 28.28 The Apostles were first to bless the Jews with the Gospel of Christ Acts 3.26 N.B. For Christ was properly the Apostles of the Circumcision Rom. 15.8 and Heb. 3.1 who therefore saith I am not sent save to the lost Sheep of the house of Israel Matth. 15.24 and accordingly he sent his Apostles out first to feed those poor scattered Sheep Mat. 10.5 6. Those he calls the Children of the house but the Gentiles no better than Doggs Matth. 15.26 Yet when those wanton and full-fed Children began to waste their meat and wickedly to crumble it into small pieces and cast it under Table upon the ground N.B. Then as saith that brave Believing Woman may dhe Gentile-Doggs lick up those leavings verse 27. as they did here The Vail of the Temple was Rent by Christ's Resurrection and the Partition-wall was now broken down that Jews and Gentiles met here together The third Remark is When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel from thence they travelled Preaching up and down the Island till they came to Paphos which was the farthest part of it Westward and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places Thither go they verse 6. to destroy that Diabolical Worship And there they met with a Magical Jew called Bar-Jesus which signifies the Son of Jesus so had he called himself as if he had been of the nearest Alliance to our dearest Redeemer The Syriack names him Bar-Shuma of Shem a name signifying a man of great Name and of high Renown for his Conjurations as another Simon Magus N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews their first way was to curse Christians by their daily prayers Maledic Domine Nazaraeis as they call'd them Their second was by Emissaries The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this of imploying many skilful in Magick Magicians mostly abounding at this time who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles as Jannes and Jambres those Sorcerers of Egypt laboured for a while to bring the Miracles of Moses into contempt till they were over-mastered N.B. And so was this Sorcerer here who was commonly call'd Elymas which is the same in sense with Magus as the other sense of Bar-Shuma is filius Inflationis because he being breathed upon by a Diabolical Inspiration used to Prophesie as it also signifies filius Vlcerum because he professed to undertake the cure of Ulcers yet could not this Bar-Jesus or Bar-Jehoshua which signifies an Healer heal his own hellish ulcerated adulterated heart for when that great Man Sergius Paulus the Proconsul of the Countrey and a docible person to good which is rare in the Worlds Grandees had sent for Barnabas and Saul desiring to hear the Word of God verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation and which this Sorcerer indeavoured with all his might to smother and disappoint verse 8. withstanding the Apostle's Doctrine and indeavouring to pervert the
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
met with and indured from both the unbelieving Jews and the Miscreant Gentiles God over-ruled it so as to make their piety a most exceeding renowned pattern even to those who were in Christ long before them Those Converts received then the word in much affliction and therefore Paul saith that the Gospel sounded out like a Trumpet and resounded like an Eccho from those Thessalonians as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Thess 1.6 7 8. The fourth Remark is 'T is the Devil's old and new method to lay the most grievous crimes to the charge of Christians Thus he did here by his tools charging the Servants of Christ that they had turned the world upside down verse 6. accusing them of Innovation and Sedition Thus Elias was accounted of old the troubler of Israel And in the primitive times of the Gospel whatever calamity came upon Kingdoms the Christians were blamed for it and their enemies used to impeach them of whatever crime was odious and abominable yea they were went to cloath them with uggly Beasts Skins to cast them unto Lions to be devoured or if not so that any wicked man might hunt them with Doggs and so devour them This was not done only by the Heathen Tyrants but also by the Modern Antichristian Persecutors whose thirst could never be quenched but by the blood of the Saints and therefore they put Sambenitos or Pictures of Devils upon them and represented them in the most deformed forms that none should stick at their Execution Luther was call'd the Trumpet of Rebellion whereas 't is not the Gospel but Mens Corruptions that breed disturbance N.B. This Truth may be Illustrated and Exemplified by a Familiar Similitude 'T is not the Sea of it self but 't is the foulness of Passenger's Stomachs that makes them Sea-sick The fifth Remark is Behold how marvelously the Lord delivers his Servants out of the hands of their bloody Persecutors Tho' they laid Treason as well as Sedition to their charge which they knew was a Capital Crime and would cost them their lives for Proclaiming CHRIST a KING contrary to the Decrees of Caesar as v. 7. Yet could not the Devil catch his prey while he was as he loves to do here fishing in troubled Waters for the Lord hid the Apostles as he did Jeremy and Baruch Jer. 36.26 out of their murderous hands having farther work for them And tho' Jason and his Friends were dragged away before the Court and charged there as Abettors of Treason c. N.B. Yet God so over-ruled those Rulers that they fearing more the unanswerableness of this uproar to the Roman power under which they then lived than any other evil effect from the preaching of the Gospel they only took security of him for his own or for the Apostles Appearance when Required whereby they appeased the people and discharged their prisoners whose Recognisance was never called for afterwards This brings us to Paul's third Station namely at Berea to which City he and Silas were sent privily by night when no more work could at that time be done at Thessalonica for which they had Christ's Warrant When they persecute you in one City flee to another Thus they did flee to Berea not far from Thessalonica The Sacred Narrative of this Station consists of two general heads First The high commendation of the Apostles Auditory met with in this place for exceeding those of Thessalonica in Candor Generosity Prudence and Promptitude both to hear and receive the word of God verse 11 and 12. And secondly The hard usage and opposition the Apostles met with here also This hath a double description the first is How it was raised and by whom verse 13. Berea not being far from Thessalonica the tidings of the Apostles courteous reception here stirred up the Rude Rabble there to bring persecution from Thessalonica to Berea And secondly How it was quelled and by whom namely by the pious policy of the Brethren in Berea verse 14. Conveying Paul who was most maligned away privily to Athens but leaving Silas and Timotheus there still being less obnoxious to edifie the new founded Church there Tho' their stay was not long there for Paul sent his Command to them that they should follow him speedily to Athens ver 15. to assist him in that great work there The Remarks upon Paul's third Station in Europe are these The first Remark is To be docible and well disposed toward the Gospel of Christ is the best sort of Gentility and Nobleness Those Berean Jews were said to be more noble upon this account than were those obstinate perverse and prejudiced Jews at Thessalonica N. B. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. signifieth better Gentlemen or as we read it more Noble because all learned men among the Jews were call'd Sons of Nobles Thus the Bereans were better learned of the two which is the more manifest insomuch as it is the character given them that they were daily searchers of the writings of the Prophets they patiently heard what Paul preached they pondered it in their minds and when they had upon comparing it with the Scriptures found it consonant thereunto they received it into their hearts not so much as the word of man but as the word of God as Paul tells them 1 Thess 2.13 This made them better Gentlemen then their Country-men he speaks of there verse 14 15. who Kill'd Christ and his Prophets persecued Paul pleased not God and were rather Ishmalites than Israelites in their being contrary to all men But those Berean Jews were better bred and of a better descent not by civil humane dignity but by spiritual Divine dignation N.B. Assuredly the best and truest Nobility is that of Christianity wherein God himself is the top of the Kin and Religion the Root Isa 43.4 Such as are precious in God's sight are truly honourable the Nobles of the Tekoites were blemished in their blood Neh. 3.5 having but the shadow and shape of honour The second Remark is The Bereans diligence in improving their Talent before Conversion and God adding his blessing to his own given Talent well improved is a blessed pattern and president for us N.B. There are certain abilities God hath given us for external Actions which we may perform without special grace and would we but imploy and improve them to the best advantage for our Souls good we may say our Orthodox Casuists expect the effectual work of the Spirit of Grace to Sanctifie both them and us Thus we may behold in those Noble Bereans how they brought their bodies to the Assembly took the Heads of Paul's Sermon Reverently and Impartially Repeated the Notes they had taken Religiously nor was this all they would not Jurare in verb. Magistri Pin their Faith upon Paul's Sleeve to take all he preached upon Trust as an infallible Oracle but examin'd all his Assertions by the holy Scriptures which they knew were the only infallible Rule because they came from God 2
of this Host's House it was nigh to the Synagogue verse 7. And 3. From the Suceess of Paul's Teaching there many of the Corinthians believed verse 8. N. B. When Crispus the chief Ruler of the Synagogue believed then many of the people believed also Great men are Looking-Glasses of the places where they live according to which most men dress themselves Though Paul had said upon the Jews discovering their first obstinacy against the Gospel from henceforth I turn to the Gentiles verse 6. yet loth he was so easily to let go his hold of his own Country-men therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it here Paul Preached much and oft yea long for 18. Months least he should seem to withdraw the Grace of the Gospel altogether from those of his own Nation still hoping that his threatning to depart from the Jews and preach to the Gentiles might awaken them and the Aemulation of the Gentiles might provoke them to believe But their obstinate and obdurate hearts Received no impression by any thing but made an evil use of every thing so they rendred themselves incurable as they had done before Acts 13.46 Hereupon they Unanimously accord to raise a new Perseution against Paul verse 12 accusing him to the Governour of breaking the Roman Law verse 13. or the Law of Moses not of Murder Theft or any such injury wherefore when Paul was about making an Apology for himself the Governour Gallio himself undertook his defence against his accusers telling them That none of their Articles against Paul did belong to the Cognizance of his Court so drove them out of the place of Iudicature verse 14 15 and 16. N. B. And because they hastned not out fast enough from troubling the Court the Gentile-Greeks that attended Gallio in his Judgment-seat laid hands upon Sosthenes a chief Ruler of some other Synagogue and probably one of Paul's principal Accusers and beat him out of the Croud withall his Fellow Jews that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes verse 17. N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence verse 9.10 for hereby though the matter came to hand-blows yet these fall upon the Accusers but Paul the Accused against whom they all conspired comes off untouched and without any harm at all verse 17. The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History The first Remark is That such Cities as are very rich are usually very loose and very Luxurious so was this Corinth which Paul here came to This City being accommodated with two havens near to it on either side of it the one Jochaeum at which they took Shipping for Italy and those western parts and the other at Cenchrea mentioned Acts ch 18. ver 18 c. at which they took shipping for Asia Much Merchandise Arriving at those two Ports from those several parts of the world were all brought to Corinth which lay in the middle betwixt them and by this extraordinary advantage this City became the great Exchange for those parts of the world The compass of Corinth was five Miles about being strongly walled round So that those Citizens might say with David our lines are allotted us in a pleasant place and we have a godly heritage Psal 16.6 Yet did not this wealthy Mart-Town make any good improvement of these Manifold mercies of God but abused all with their Idolatry and notorious licentiousness for they had within their City the Temple of Isis or Jo an Aegyptian Goddess to whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans such Nuns as Venus had consecrated for their lasciuious and wanton worship This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above as some say a thousand of those Wanton Dames Those Corinthians were generally so leavened with Licentious notions N. B. That they held Fornication to be no sin for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin 1 Cor. 5. and many other places The Luxury and wealth of this City is a plain Comment upon that old adage Magna Cognatio ut rei it a nominis Vitijs et Divitijs Vices and Riches as they have in the Latin tongue an harmony in name so they differ not much in their Nature when wealth is abused to wickedness N. B. Notwithstanding all this Paul Leaving Athens comes to Corinth which was the other eye of Greece being full of Orators and Philosophers where he expected an Harvest of Converts whereof God assured him after he should reap in great plenty Acts 18.9 10. yet Paul himself came poor enough to this wealthy City altogether a stranger and without Money in his Pocket he is constrained to betake himself to work with his hands for his present subsistency in the work of Tent making but neglects not to frequent the Synagogue every Sabbath to gain Converts The second Remark is A wicked world is soon sick of the Saints and long to worm them out of their Cities and Societies tho' their own preservation from utter ruine be for the Saints sake God saith to Abraham I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities Gen. 18.32 and he saith also If there be but one Cluster of Grapes one Church of Sanctified Souls that hath a blessing in it I will not destroy the Vine for their sakes Isa 65.8 Nay yet lower are divine condescensions toward pardoning mercy find out but one man that is Righteous in Jerusalem and I will pardon it Jerem. 5.1 Notwithstanding all this as the Emperor Claudius did Acts 18.2 so all the the Potentates of the world do banish the true Servants of God from their Socities Claudius commanded all the Jews to depart out of Rome and from Italy and with the Jews the Christians were likewise banished for the Pagan-Romans did not care to distinguish betwixt them because they both worshipped but one God and both agreed to oppose their Idolatry Beside the same quarrel was got to Rome with the Gospel which did attend it in all parts of the World where it came among the Jews who every where opposed it and the Contesting also at Rome against it thereby such Tumults were bred by the Jews against the Christians as occasioned this Decree of the Emperor which Suetonius mentioneth for the banishment of them both Thus foolish are the powers of the Earth that they are resolved to be rid of the Saints who torment those that dwell upon the
Ceremonious and External Rites of the Nazarites Vow He only yielded thereto as yet indifferent Nor is it any other than Ridiculous for the Romanists to make this the Ground of their Religious Vows and for their shaven Crowns which is now so bald a Ceremony in France that some be ashamed of the Mark. CHAP. XIX Paul at Ephesus NOW come we to Paul's sixth and last Station before his return to Jerusalem in his Journey to which City he did visit many places as he returned thither as the sequel will show which was at Ephesus Acts 19.1 The Metropolis of the Lesser Asia where he made a long stay about the space of three years verse 10. and verse 22. in Asia that is in Ephesus he stayed still after the former two years which commendeth Paul's great diligence for the planting of the Gospel 'T is expresly said by the space of three years Acts 20.31 Here was that admirable door which he saith was opened for him 1 Cor. 16.9 and here it was that the famous Church which he wrote his Epistles to afterwards was gathered and likewise John wrote another to it from the mouth of Christ Rev. 2.1 2 c. and here Paul fought with Beasts after the manner of men 1 Cor. 15.32 N.B. Paul's Station at Ephesus presents to our prospect two principal parts First What he did there And secondly What he suffered there As to the first namely his Doings these may be considered either in a private or in a publick respect His Private actings there were twofold 1. His examining the believers he found in that place about the gifts of the Holy Ghost c. ver 2 3 4 with 5 6 and 7. 2. His determining with himself to return unto Jerusalem verse 21. giving notice of this his purpose to the Neighbouring Churches verse 22. by Timothy c. N.B. Then his Publick Actings there were twofold 1. His Preaching the Gospel And 2. His working Miracles there 1. He preached which is expressed in the Circumstances 1. Of place this is twofold 1. In the Jews Synagogue verse 8. Then 2. In the School of Tyrannus a Teacher of the Law Reading Law-Lectures there verse 9. And 2. Of time which was about the space of two years verse 10. And 2. His working-miracles this is amplified and Illustrated by a distribution of the whole into parts verse 11.12 that the power of Christ might be more clearly manifested in him N.B. Then Paul's sufferings for such good doings in this place are next specified and reducible to two heads 1. What opposition the Jewish Jugglers made against Paul's Ministry and Miracles verse 13. but the Devil in the possessed prevailed against the Devil in them v. 14 15 16. and when it was observed how God over-shot the Devil in his own bow this produced the wonderful effects 1. Of Confession of Sins Verse 17 18. And 2. Of Amendment of Manners and Reformation of life verse 19. in burning their books which taught Magick Astrology and charming of love c. Then 2. What from the Silver-Smiths of the City who made Shrines for Diana whose Captain in that uproar against Paul was Demetrius verse 24. who by a Starched Oration stirred up all the Rabble into Sedition and to the apprehending of Paul's Parteners and puting the whole City in to a Confusion verse 25 26 27 28 29. with 32 34. yet was all this Stir hushed by the wisdom of the Town-Clark which was indeavoured by Paul himself but was hindered by his Friends verse 30 31. at last effectually v. 35 to the end Those many heads of Resolves afford many famous Remarks The first Remark is 'T is a Transcendent Mercy of God to any Church of Christ that in the absence of one powerful Preacher they are well provided with another N.B. This was God's mercy to the Church of Corinth that when Paul had planted a famous Church there and was called away by the Spirit of God to go into Ephesus he left behind him such an able instrument as Apollos was to water his new plantation Acts 19.1 The Ability of Apollos whom some think to be the same with Apelles Rom. 16.10 is expressed Acts 18.24 where he is described 1. By his Name and Nation he was an Alexandrian-Jew by his Eloquence he was a Rational Prudent and Learned man and by his profound knowledge in the Sacred Scriptures he was a mighty Scripture-man both apt to teach the truth and able to maintain it 2. He is described by his Teachers Aquila and Priscilla who in private discourse contributed much to Apollos's further and fuller Instruction for tho' he was a man fervent in Spirit Improving to the utmost all those aforesaid Qualifications and taught diligently the things of the Lord in the Jews Synagogue yet knew he only the baptism of John who Baptized with water only but could not Baptize with the Holy Ghost Matth 3.11 N.B. Or the Doctrine of John who was a Preacher of Repentance and of Faith in Christ the Lamb of God he pointed at whose Baptism and Belief was the same with the Apostles afterwards for he baptized them and their Master too only after Christ's Ascension they received extraordinary Gifts Acts 2.4 and knew many truths more fully which had not been Revealed in the baptist's times N.B. And herein those two Tent-makers instructed Apollos not that they turned publick preachers for Paul saith 'T is not lawful for a woman to Teach that is Publickly 1 Tim. 2. v. 11 12. but Aquila and Priscilla having had so much Converse with Paul they were the more able in private conference to inform Apollos better than yet he knew with that knowledge they had learned from the Apostle N.B. And tho' Apollos was very skilful in the words of Scripture to expound them and had an excellent Elocution wherewith to express well his Exposition yet was he not puffed up herewith but condescends to be Catechized by these tent-makers an humble man can be content to learn from the meanest even a little Child shall lead him Isa 11.6 now he who had taught diligently according to the best skill he had attained before became far more accomplished to convince the Jews that the Messiah who was sent from God was the Saviour of the World and this he did both in Corinth which was in Achaia supplying Paul's absense and in Ephesus also Acts 18.25 26 27 28. Confuting gain-sayers and Confirming such as believed through grace The second Remark is The foundation of this Church at Ephesus was laid and those twelve members ver 7. were admitted into Church-Order by examination Paul asks them have ye received the Holy Ghost Acts 19.1 2. This Question was de primor diis Ecclesiae concerning its first Constitution for as yet these Disciples were not come up into any Ecclesiastick form or Discipline So that the Apostle asks them how they were grounded c. that it might appear they were Divinely called to become the foundation of that Church They Answer we
the true members of that Catholick Apostolick Church N.B. 'T is safer to take from the week-day and add to the Sabbath than to Rob the Sabbath and give it to the week-day Paul then breaks his Fast in the Morning and so departed N.B. Paul's third Commoration was at Assos not far from Troas either by Water or Land on the shore of Asia the chief City of Mysia call'd also Apolonia verse 13.14 15 and 16. wherein nothing else is expressed save the names of several other Cities that he passed through as he took his Journey into Syria and the Reason why he made no longer Stay or Station either in this or in other of the places there mentioned was because he hasted if it were possible for him to be at Jerusalem at the day of Pentecost Yet this third Station affordeth these Remarks The First Remark is That Paul chused to pass from Troas to Assos on foot all alone by Land whereas he might have gone thither by Sea with Company yea with good Company his own chosen and beloved Companions such as are named Acts 20. v. 4. and Luke his beloved Physician Col. 4.14 was one of his Company N.B. As the word us verse 5. and we verse 13 c. makes it manifest tho' he to wit Luke being the Penâ—man of this book of the Acts declineth the mentioning of his own name Now why doth this Great Apostle chuse here to Foot it all alone Surely it was to shew First That he was no proud Prelate but an humble Minister of Christ. He rod not in that pomp Splendour Grandour and Equipage as the Prelates of Rome do commonly Russle with a vast Retinue in their progress As Paul on the contrary had never any to Minister to him out of any State that he took upon him but only out of necessity So nor ever do we read of his riding in his Pontificalibus upon any Stately Charior or Palfrey with Rich Trappings N.B. The second Reason of his going on foot here may be supposed that he might meet with more opportunities of sowing the Seed of the Gospel as he passed through Towns and Villages by Land among those he conversed with which could not be expected in a Sea-Voyage so bent was he for winning Souls N.B. The third Reason was that his Soliloquies and Conversing with God alone might be the more free frequent full and familiar fellowship c. The second Remark is 'T is most probable that at this Journey from Troas to Assos Paul left his Cloak Books and Parchments with Carpus 2 Tim. 4.13 N.B. His Cloak he left for he was now going among his own Country-men in Judea where he was to wear his Jewish habit so leaveth his Roman Garb behind him till he returned into those Roman Colonys again N.B. Or at that time when he wrote his Second Epistle to Timothy being a poor prisoner and having no great Wardrobe he might have need enough of this upper Garment to keep him warm whether it were a riding Coat or a travelling Cloak as some take it for Penula by a Transposition of Letters from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies such a Garment But the most Ancient Syriack Interpreter takes the Greek word to signifie a Repository or little Desk wherein the Apostle laid his writings to this Hesychus one of most exquisite skill in the Greek tongue concurreth in his opinion N.B. Some say the Parchments were the Originals of those Epistles which he had already written for that he reserved the Original Copies and sent only Transcripts out of them may be Collected saith Dr. Lightfoot from these passages I Tertius who wrote out this Epistle Rom. 16.22 and the Salutation of me Paul with mine own hand 1 Cor. 16.21 Col. 4.18 which was the Token in every Epistle 2 Thess 3.17 For all the Epistle beside the subscription was as it seems written with another hand The third Remark is While Paul stayed in the Macedonian Climates he wrote his first Epistle to Timothy whom he leaveth at Ephesus when Paul departed thence that he might confirm the Orthodox and confute the Heterodox who were starting up there with their Jewish Genealogies c. And in his stay in those parts Paul also wrote his Epistle to Titus while he wintered at Nicopolis Tit. 3.12 to whom he gives the like directions about ordaining Elders c. as he had before given to Timothy And N.B. Because of this power of ordaining the Apocryphal Postcripts to these two Epistles make Timothy and Titus to be Bishops but if so it plainly appeareth they were a Couple of Non-resident Bishops for their stay and Settlement either in Creet or Ephesus was but very short being remanded away by the Apostle for Timothy came to Paul at Troas Acts 20.1 4 5. and had he been the fixed Bishop of that Metrapolitan City of Ephesus then Paul forgot himself in beseeching him to abide still there 1 Tim. 1.3 and by Titus about this time Paul sent his second Epistle to the Corinthians 2 Cor. 8.16 17. with ch 9.2 3 4. yea and in Paul's short stay at Corinth in this his progress he wrote that famous Epistle to the Romans as that Postscript says right N.B. But Paul's 4th Commoration after many more Stages and Voyages mentioned was at Miletum which affordeth these Remarks The First is That he sent for the Elders of Ephesus which was nigh to this City but would not go thither lest his Journey to Jerusalem should be hindered thereby to establish them against present evils and worse to come ver 17. N.B. The Church of Ephesus and the other Asian Churches were already corrupted and Cankered both in Doctrine and Practice as its evil case appeareth by Paul's first Epistle to Timothy whom he had left there that through the fickleness he saw in some Heresy and Apostacy might not over-grow the Church in such an Eminent City where he had spent his three years labour Acts 20.31 yet did this Apostle fore-see a more dangerous and Epidemical Apostacy among the Jewish Churches which had received the Gospel was coming and this back-sliding from the purity and power of the Gospel would be the topping up of the Iniquity of that Nation and both the fore-runner the hastener or procurer of their Rejection and Destruction N.B. This Paul knew not only from the confidence yea and impudence which false Teachers would assume after their advantage of his Absence but also from the predictions of Christ concerning the strange Impostors and sad Apostacies that would be before the great day of the Fatal and Final Fall of Jerusalem which now came on apace The second Remark is These Elders or Overseers or Bishops which the Apostle sent for to Miletum from Ephesus it is manifest that Timothy was none of them for he was in Paul's company already and had been with him in his Journey hither Acts 20. v. 4 c. N.B. But probably they were the Twelve men upon whom Paul
N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult or mawl'd with blows to death when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar or what came first to hand had not the Roman Commander come so seasonably in for his Rescue verse 30 31 32. Wherein we have this account N.B. That before his Seven days of purification the time of his Vow were accomplished those implacable Jews of Ephesus who were come to keep the Pentecost-Feast here saw him in the Temple where he waited till his Nazarite offering was over Numb 6.13 they against all Law lay hands upon him laid false as well as soul things to his charge crying out that he was an Enemy both to the Jews to the Law and to the Temple c. malicously surmising that he had brought Trophimus a Known Ephesian beyond the Court of the Gentiles the place allowed for such as came out of the Gentile-stock yet worship'd the true God as the Eunuch of Candaces did Acts 8. even into the Court of the Jews which was death by their Traditional Law N.B. And all the ground they had for this Accusation was because they had seen this Trophimus with him in the City therefore he must be with him in the Temple too which was only the frantick Dream of their inraged Jealousy v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound who had former Contests with him there and now pursued him hither dragging him out of the Temple in order to kill him thinking it great impiety to stain the Pavement of that holy place with blood yet not sticking at staining their Souls with the blood of the innocent here was straining at Gnats and Swallowing Camels verse 30 31. Now when they were just about killing Paul N.B. God steps in for his Rescue in this manner The Romans durst not trust such vast multitudes at Jewish Festivals without a sufficient check therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple the Governour hereof having Tidings of the Tumult brings his bands of Souldiers to fee the peace kept his affrighted the Jews from their murthering Paul N.B. The fear of man caused â—hem to forbear what the fear of God could not for the Jews had not power of life and death permitted them by the Romans which sufficiently demonstrates it was not Divine Zeal but Diabolical malice that set them upon this outrage and it was an admirable instance of Gods good providence who delights to Reserve his hand for a dead lift to save those that are forsaken of their hopes God comes unlookt for here and as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an engine to save Paul and that by an Heathen Colonel who neither had any such intention nor any affection for persecuted Paul as appears by his binding him with two Chains as Agabus had foretold and carried him Pâ—â—soner into the Castle verse 32 33 34 c. CHAP XXII Paul in Prison PAVL now was become a Prisoner to this chief Captain or Roman Tribune who tho' he delivered Paul out of the hands of those that would have murdered him yet bound he him with Chains possibly looking upon him as the Author of this Tumult Acts 23.27 and examined him publickly who he was and what he had done Acts 21. verse 33. However by this same means as what was foretold from God to him Acts 21. v. 11. was fulfilled for not one tittle that is foretold by his Servants from him can fail So God provided hereby that Paul should have a fair hearing before he could be condemned and Executed by that Riotous Rabble who agreed well enough in doing this murdering mischief so far as they durst but could render no reason to this Tribune for their outrage against Paul N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle not only to secure him from the fury of this confused popular commotion but also to be examined privately again Paul being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people and he did this both to Vindicate the Gospel that no Scandal might rest upon truth and to demonstrate his invincible Zeal for his own Country-men and Kins-men who while they were doing their utmost for his destruction would leave no means unattempted for their Salvation Acts 21. v. 34 35 36 37. When Paul requested this liberty of speaking for himself the Captain asks him two Questions N.B. The first was about his skill in the Greek Language which had been the common Lingua in Asia and Aegypt c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education And his second Question was about his Person whether he were not that Famous Ring-leader of a Rebellious Crew Judas Galilaeus who pretended himself to be a Prophet made an horrible insurrection yet escaped when many of his followers were slain of whom Josephus Lib. 20. Cap. 11. Antiqu. mentions to which Paul Answers No but declares what he was and so had license to make his defence verse 38 39 40. of Acts 21. In Paul's Apology to the people for quelling the Tumult Acts 22.1 2 c. we have these Remarks The first is There is a lawful and pious insinuation for gaining the Attention of Auditors which may be used in Sermons or Orations N.B. Thus Paul did here tho' his Auditory consisted of wicked men and of the most peevish and pestilent persecutors yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them stiling them Men Brethren and Fathers verse 1. and not using any opprobious invectives which they now deserved Moreover he that could speak all tongues by the Gift of the Holy Ghost upon him chused to speak in his own Mother-Tongue namely the Hebrew mixt with the Syriack ever after the return from the Captivity as knowing that Language was most grateful to this people who had so great a prejudice against all other Nations and Languages This made them keep the more silent verse 2. The second Remark is such as are become renewed in the Spirit of their minds Eph. 4.23 have quite contrary thoughts and understandings to what they had in their unrenewed Estate Thus Paul while he was the Pharisaical Saul had such high thoughts of his strict Sect as to believe if only two persons were to be admitted into Heaven the one must be a Scribe and the other a Pharisee He looked upon himself as a perfect Zealot in Pharisaism wherein persecution of Christianity was one part of his Perfection verse 3 4. but when he by his
v. 23. to 33. The third Remark is God can cause bad persons and places to be kind to his Servants c. N.B. This Faelix was but a bad man as Tacitus and Josephus Characterize him yet is he 1st Affable to Paul in asking him of his Country tho' he as Suetonius saith had Marry'd three Queens successively yet was he not proudly morose c. 2dly He was Just to him not judging him before plaintiff and defendant had a lawful hearing he promised this tho' an Heathen And. 3dly He was favourable not committing him to the common Jayl but to Herod's Palace a fair prison if any could be so v. 34 35. Jerusalem was not so kind to him as was this Cesarea c. CHAP XXIV Paul carry'd to Cesarea THIS Chapter contains the History of those Transactions concerning Paul before this Faelix the Governour at Cesarea after his wonderful deliverance from the Jews in Jerusalem where he was admitted to have a fair legal Tryal And herein may be observed these following Resolves N.B. 1. The preparation for his Tryal at Law the Plaintiffs the Defendant the Lawyer that formed the indictment and the Judge of that Court of Judicature v. 1. 2. The management of this Tryal whereof there be three parts 1. The Preface of Tertullus's starched Oration wherein 1st He flatters the Judge for freeing the Country from Robbers the greater thief pick'd up the lesser and he commends Paul's accusers for their graditude to him for so doing verse 2 3. promising withal to avoid prolixity of Speech that he might not too long interrupt the Governour 's other weighty affairs verse 4. 2ly The Articles of Paul's accusation he rehearses which were Sedition Heresy and Prophaning the Temple verse 5 6. which he 3ly Backs with the Testimony of Lysias whom he tacitly accuseth for rescuing the prisoner verse 7 8. and of the Jews then present being come from Jerusalem ver 9. The 2d Part of the Tryal is Paul's defence he made to this Accusation which consists of two branches 1st His Preamble for the causing attention giving the Judge his due respect without flattery verse 10. 2ly His confutation of all the Articles whereof he was accused as 1. Of Sedition which he denys and confirms his denyal by Arguments drawn from the improbability both of time being too short to move Sedition in had he designed verse 11. and of place he being in Jerusalem a City far Remote from such places where Sedition was usually raised verse 12.2 Of Heresy justifying his own innocency and evincing their malice for want of proof verse 13. and making a good confession of his Faith as his Lord had done 1 Tim. 6.13 verse 14 15 16. And 3. Of violating the Temple which he cleareth himself of by declaring another errand he had thither about Alms verse 17. and it was not he but the Jews of Asia that made the Tumult in the Temple verse 18 19. not did he disturb the Council save only that he cryed up the Doctrine of the Resurrection c. v. 20 21. The third part is the Judgment of the Judge deferring the final Sentence until Lysias's coming verse 22. and his kindness to the prisoner after this Tryal verse 23. hearing him preach verse 24 25. yet not void of Avarice and Flattery ver 26 27. The Remarks arising from these Resolves are these The first is The Devil's Drudges spare no pains or cost in doing his Drudgery with utmost Diligence as here verse 1. Ananias the High-Priest and the Elders can travel from the City Jerusalem to Cesarea on the Sea side for doing mischief against Paul How did the Spirit of persecution prompt them and put wings upon them It still stuck in the High-Priest's stomach that the Apostle had call'd him a whited Wall and therefore he sticks not to lay aside his Home-Grandeur and to be at the pains of an ordinary traveller c. yea and to be also at the cost of hireing a Lawyer to accuse Paul Oh! how sweet is revenge even in the very Expectation before or without fruition would to God we were ashamed for being out-vyed and out-done by the Devil's Servants in our service to Christ The second Remark is The Devil never starves his cursed designs for want of cunning tools to carry them on as here he had his Tertullus an Eloquent orator a Lawyer who had linguam Venalem He could teach his tongue to lye and tune it any way for a lusty Fee This master of his Craft must be the man that shall draw up a black bill of indictment against the poor prisoner and lay load enough and too much upon Paul verse 2 5 c. This Master of words seems to be straitned for want of words and using the abstract for the concrete calls Paul a Pest or Plague to all places where he came as if all his Rhetorick could not reach the Mischieuousness of the man Machiavel learnt this Lesson Audacter fortiter Calumniare tunc aliquid haerebit Reproach lustily and something will stick from this Mercenary lying Lawyer perhaps of the same size with a later lyar in Law who said he that will not venture his body will never be valiant and he of the long gown that will not venture his Soul shall never be wealthy c. However the veracity of his forged Articles against Paul dressed up in most gawdy garments of Artificial eloquence made him merit the same commendable character given to a Parasitical Duke pleading with the Londoners in the behalf of Richard the third That never any man could deliver so much bad matter in such good words and so many quaint phrases and Rhetorical Flourishes The third Remark is The lustre and beauty both of Holiness to God and Righteousness to men cannot become a sufficient Shield or Target to defend innocency from causeless calumnyes as here Tho' Paul had made it his daily Exercise to keep his Conscience void of Offence both to God and Man verse 16 yet how is he calumniated here and hath his back burdened with the foulest reproaches by this foul-mouth'd Orator wrap'd up in the finest silken words How is he branded for being a botch of his Country and stigmathized with being a mover of Sedition which the Jews liked well enough in order to cast off the Roman yoke yet because this Aspersion was odious to the Romans therefore must Paul be charged with Sedition to indanger him of his life by this Roman Governor Faelix Nay he is charged higher to be the Antesignanus the chief Captain or Ring-leader of an unruly Rabble and what not was wanting in the Accusation to render him the vilest of Miscreants planè quasi ejus nomen non viri sed vitii esse videretur as if the name of Paul had plainly been rather the name of some most notorious vice and mischief and not of any mortal man N.B. Now if such a pretious person as Paul was whom Chrysostom honours with this Character that the earth
us an intimation that he was in Babylon of Chaldea N.B. When Cyrus made proclamation of leave to the Jews after their 70 years Captivity to return into their own Land multitudes of them found themselves so well seated and accommodated in Babylonia and in continuance of time they were so naturalized to the Countrey of the Caldeans that they refused to Remove their habitations but fixed their stakes and standing there so in success of time they grew into a great nation and a distinct people insomuch as they had a prince of the Captivity as they call'd him of their own blood over them there Now when those three Ministers of the Circumcision Peter James and John divided their Apostolical employ by lot as Paul was the Minister of the Vncircumcision Peter's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Captivity and from Babylon it self the Center of that Country and where he had gathered a Church doth he send his first Epistle N.B. The Romanists fondly fancy this Babylon Peter mentions here to be Rome as Rev. 17. that they may prove Peter's Episcopal Chair to be there alledging that Peter call'd Rome so because he would not have it known where he was Oh! how uncomely was such Timerousness who had been so bold before in this their Prince of the Apostles and the pretended Head of their Church But tho' this Far-fetch'd Fancy be granted to them who rather than not find Peter's Primacy will go to Hell to seek it yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation against which so many dreadful Plagues are denounced there The second Remark concerns the Persons to whom Peter wrote who were call'd the Strangers of the Dispersion such as were scattered throughout Pontus Galatia Cappadocia Asia and Bythinia 1 Pet. 1.1 The naming of all which places giveth some probable ground that Peter had at some time before Preached the Gospel there and therefore wrote to the Dispersed Believers his two general Epistles for their better confirmation in the Faith and not to the Jews only but to the Gentiles also that had embraced Christianity As Paul the Apostle of the Gentiles wrote principally to those of the Uncircumcision at Rome Corinth Ephesus c. yet he excludeth not those of the Circumcision that believed among them So Peter included the Gentile-Christians tho' primarily he wrote to the Jews seeing both were joyned in one Faith and Worship The third Remark is concerning the Time when Peter wrote his Epistles whereof indeed we have no certainty in Scripture so the precise point of Time cannot be positively asserted But we have saith Dr. Lightfoot some Chronical Hints in some passages of the first Epistle which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero's Reign which was a Center betwixt two Critical Years the Year before the beginning of the persecution of the Christians at Rome and the Year after the beginning of the desolating Wars in Judea N.B. Beside the Apostle's general Exhortation of the Elect alluding to his Lord's words They shall deceive if it were possible the very Elect Matth. 24.24 to exercise patience under those miseries already felt and worse feared There be particular passages as The End of all things is at hand 1 Pet. 4.7 The fiery Tryal verse 12. and The time is come that Judgment must begin at the house of God verse 17 c. which seem to point out this very time that Christ foretold Matth. 24.7 8 9 c. and Luke 21.12 c. wherein the desolating Wars of the Jews happened which was but the beginning of Sorrows and Nation Rose up against Nation c. and then shall they deliver you up and kill you c. All which was commented upon and accomplished when Nero set Rome on fire and burnt down Ten of the Fourteen great Wards of the City but he at that time killed the Christians for his own Crime as if they had been the Incendiaries and had burnt the City and may it not be said How escaped Peter if he now sate Bishop at Rome as the Romanists do affirm surely he must go to the Pot with those whom Paul saluted Rom. 16. Yet he forgot Peter in those Salutations Whereas Paul himself with Luke and Timothy were pack'd away as is aforesaid before this Storm did fall not only upon Rome and Italy but upon many parts of the Empire c. N.B. And now Judgment began upon the Jews among these fiery Tryals who always helped forward the Persecution of the Gospel but now such a mad Phrenzy falls upon them that they cast off the Roman Yoke whereby they incensed the Romans to destroy them Then was the Abomination of Desolation set up in the Temple Matth. 24.15 N.B. Then God gave his People this Sign When ye see Jerusalem compassed about with Armies which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian Luke 21.20 then were the Christians to flee into the Mountains and to take the best course for their own safety verse 21 c. and Matth. 24.16 17 18. Then their Desolation was nigh and such Tribulation which is call'd Affliction it self Mark 13.19 came so great upon the Jews in Judea such as never had been nor shall be Matth. 24.21 that the heart of Man can hardly hear the History without Tears as Josephus relateth it Yet the Lord provided a Pella for his own People a City beyond Jordan which was their Sanctuary and City of Refuge as Zoar was for Lot for a time till it proved too hot to hold him which made him flee to the Mountains also as Judea proved too hot to hold the Jews until the Indignation was overpast as Euseb Eccles Hist. lib. 3. cap 5. tells us Peter being now in Babylon of Chaldaea had Intelligence what great miseries had befallen the Jews in Judaea which was but the beginning of Sorrows as he had heard his Lord say He thereupon concludes that the Desolation of the Jewish Nation drew nigh and likewise his own Martyrdom therefore doth he improve his little time he had now to live in writing his second Epistle wherein he first telleth them I know that I must shortly put off this Tabernacle as our Lord hath shewed me 2 Pet. 1.14 which he knew would come to pass before the Destruction of Jerusalem for Christ had told him that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities which John should live to see done John 21.18 19 20 21 22 23. which shall be spoke to by and by and in this Epistle also he describes Jerusalem's Destruction in the same Terms as his Lord had done Matth. 24. and as the Scripture doth the Ruine of that Cursed people and their City in other places namely Deut. 32.22 23 24. and Jer. 4.23 c. Using the same expressions as
Christ was born after the Common so 2. After the Meanest Manner that might be We do not read of any persons present to assist but when the Blessed Virgin had brought him forth such was her love to him that she swadled him with hee own Hands though newly Delivered Luke 2.7 Nor do we read of any fine Things such as are commonly used now to be put upon Him but she wrap'd him in Vilibus Veteribus Indumentâ— saith Ludolphus In Mean and Musty Clouts No Light shining nor Angel appearing there that we hear of All the Angels Admire the baseness of Christ's Birth and are confounded to consider how Poor the Manner was as well as the Place thereof Therefore are they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prond Capite propenso collo Introspicere â—o Peep into it and to look Wishtly and Intently upon it 1 Pet. 1.12 As the Cherubins of old Looked into the Mercy Seal Exod. 25.18 19. Hereupon the Romanists not being able to reach the Reasons why Christ was so poorly born have devised sundry strange stories to Grace his Birth as this when Joseph went for the Midwife Christ was Born in the mean time At which time there was such a Light as they might see as well at Mid-night as at Noon-Day And many more such Fopperies Popery hath invented in their Supposititions Gospel of St. James All which as that Gospel is are false and fictitious 't is a being wise above what is Written The Reasons why Christ was Born Poor were 1. To fulfil the Scriptures Psal 22 6. He was the Contempt of the People and Isal 53.2 The Root out of the Dry ground having neither Form nor Beauty 2. To distinguish his State of Humiliation and first coming in the Flesh from his State of Exaltation and last coming in Glory 3. To confute the World's Wizards who account the ony was to be Happy is to be Wealthy c. 4. Above all he became Poor to make us Rich 2 Cor. 8.9 The Inferences hence are 1. How should we love Christ who was willing to be Born as we are to creep along and grow up as we do to Live and Dye not only as we do but all these with us and to lye in the Grave with us that our sinful Bodies might be purified and quickened by his Holy Body Oh cry Lord What is Man that thou art so mindful of him Psal 8.4 and lo how Christ loved us John 11.36 2. How should we loath Sin that not only brings many Bad men to Beggary but also our Good Jesus to Baseness of Birth and Poverty that he might save us from our Sins The Vgliness of Sin is best Discerned upon the back of Christ 3. How should this teach us content in the meanest Estate seeing it was the estate of the Son of God who pass'd through it to sanctifie it to us the Poor may be Holy and Happy 4. Wonder that the Inn had room for Swaggerers and Swearers c. but none for Christ hath your Heart a Chamber for Lust and not a Corner for Christ but he must be Thrust into a Stable c. Many at this Day make Room for Maskers and Mummers yet have no room for Christ and his Members whom they thrust into Stables Prisons Dungeons yea out of the World But 't is because Christ's World hath no room in them John 8.37 The Fifth Particular is The Manifestation of Christ's Birth So obscurely was He born that 't is a wonder how the World heard of it but it was made known 1. By an Angel to the Shepherds 2. By a Star to the Wisemen This shews that God is no respecter of Persons in revealing this Grand Mystery to Shepherds and Wisemen the one Poor the other Rich the one Learned the other Unlearned the one Jews the other Gentiles The one near the other afar off The Tree of Life stood in the midst of the Garden of Eden Gen. 2.9 and in the Heavenly Jerusalem the Tree of Life stands in the midst of the Street Rev. 22 2. Importing that it equally imparts it self to all Ranks Poor and Rich c. where an Heart is given to come to it and is not guarded from Any The midst of the Street is easily come at by All. Yet we find the little Fishes bite most at the Bair of the Gospel Mat. 11.5 Jam. 2.5 c. so the Greatest Clerks are not always the Wisest Men in the Affairs of God Had the Wisemen met with the Shepherds of Bethlehem when they by misreckoning the point mist the right Haven they certainly might have received better Intelligence of the Master-Shepherd from them that they could from the Learned Scribes of Jerusalem God chuses the Weak of the World to confound the Wise 1. Cor. 1.27 28. with 26. A Carnal Cardinal passing to the Trent Council with his Collegue and observing an honest Shepherd Admiring how God had not made him that Toad before him cried out Surâ—â—â—â— Indoâ—ti Rapiunt Coelum sed nos cum Doctrinis nostris Detrudimur in Gehennam The Unlearned take Heaven when we with our Learning go down to Hell None are so far from Christ as Knowing Men sometimes be Yet is there but one way John 14.6 For the Rich and for the Poor for the Learned and for the Unlearned Christ is the Vine John 15.1 That begins to wrap about the bottom of the Pole in his Poor-Fishermen but at last creeps up by little and little till it wind and twist it self to the Top hereof Hereby Learned Nathaniel Joseph of Arimathea and Nicodemus all Masters in Israel became Christ's Disciples lest it should be thought that if only Simple-men had been called they had been Deceived out of their Simplicity And these Magi or Wisemen were also Rich Men as appear'd by the gifts they offer'd to Christ yet took many a weary footstep in coming from far which Teaches us no pains must be accounted too great to come to Christ Isa 60.2 3 4 Mat. 8.11 Luke 11.36 we must go to the Market especially while Manna is rain'd down at our Tent Doors go out to gather it But we must in seeking Christ follow the Star of the word and not Humane Reason which when they did they were led to the wrong port If Christ seek us much more ought we to seek him Notewel First The Angels and Shepherds rejoice at Christ's Birth by giving Glory to God Luke 2 14.â— we need not fetch Joys from Hell for it as the profane do making it the Calf-Day â—â—â—d 32.6 or as a feast to Bacchus or Cereâ— in all licentious liberty down they sit to Feast and up they rise to Play as if Christ were a Master of Misrule Notewel Secondly Though Bethlehem was a mean Place yet the Shepherds went thither Luke 2.15 Because Christ was there So any mean place is a Bethlehem if Christ be but there in his Word and Sacraments Thus all the City gathered together at the Door of a poor Fisherman's Cottage Mark
1.33 because there was the healing power of Christ where this may be found there let us resort tho' others run to Plays and to Places of Pleasure and Rioting c. if we go to our Bethlehem we shall not see Christ in a cratch as the Shepherds did but on his Throne as Stephen did Acts 7.55 and reaching down Grace to us Notewel Thirdly As the Shepherds made haste notwithstanding their Letts as 1. The Darkness of the Night 2. The Danger of their Flocks in their absence 3. None to direct them either thither or there as we have no body could tell them of Christ either in Country or City yet break they through all as they did through the Roof in Mark 2.4 To let the Palsie man down to Christ True faith will break through all Difficulties Thus should we with those Shepherds and with Mary John 11.29 Make haste to Christ yea with Peter we should leap overboard to come to him John 21.7 Notewel Fourthly The Wisemen came from far to Christ though they had but one Star to guide them but we have many Stars every Pastor is a Star Rev. 1.20 yet we come not though Christ be near us Rom. 10.6 7 8. Notewel Fifthly When the Wisemen found not Christ at great Jerusalem They Depart not Discourag'd but seek him at little Bethlehem where they find him in a poor state yet despise him not but worship him and offer their best to him Mat. 2.7 8 9. c. though none of the learned in the Law stirr'd a foot Jerusalem is no place for us If Christ not there Say with Isaac where is the Lamb though Fire Wood Water c. be had yet this must be no stay to us without the Lamb in Ordinances Notewel Sixthly Herod an Usurper and the Jews for fear of losing their Worldly Kingdom John 11.47 were troubled at Christ's Birth there is no Man the worse but a great many the better for Him 't is strange any should be troubled at Him who is the Desire of Nations and the joy of the whole World Hag. 2.7 Zech. 9.9 c. Notewel Seventhly Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen yet they used right means to find Him and God blessed them with the Star as Israel with the Cloud Exod. 13.20 21 22. and the Eunuch with Philip Acts 8.28 29. and the Women with an Angel Mark 16.3 and Mat. 28.2 God blesses those that use right means Notewel Eighthly Those Wisemen opened their Treasures to Christ They are Fools that are narrow Soul'd to him in his Members tho' many may worship him yet they must do it cheap c. Notewel Ninthly They were warned of God to return another way Mat. 2.12 Thus the People coming in at one Door of the Temple were commanded to go out at the other opposite Door Ezek. 45.9 signifying they must go out changed from Sin to Grace quite other persons as Saul was turned into another Man 1 Sam. 10.6 Notewel Tenthly Old Simeon by a motion of the Spirit made a more Ample Manifestation of Christ's Birth We as He must 1. Lay up all our Comforts in Christ not in Friends Goods Lands this he waited for 2. We as He must be moved by the Spirit not by Friends or other Respects to seek Christ 3. We as He shall find him in the Temple if Devout there c. 4. We as He must not be content to see him in Marie's Arms but we must take him into our own Arms and Hearts especially when the Child Jesus cries to be there for our Good not His own 5. We as He will then bless God that tho' we have lived to see much trouble yet now to see Christ in the Gospel qualifies all Mat. 13.16 Acts 8.39 c. 6. This will make us as Him 1. Willing to dye 2. As God's Servant 3. Departing only as out of one Room into another 4. In Peace of Conscience and Favour with God We live long enough when we have seen God's Salvation Luke 2.25 29 30. CHAP. IV. NO sooner had our Lord Jesus passed the Pains of his Birth which Naturalists Affirm is as much to Infants as the pains of Death to them 't is as painful to such to be Born and come into the World as it is at that time to Dye and go out of the World but within a few Days after He must also endure the Pains of his Circumcision wherein he must shed some Drops of Blood wherewith the Bond of the Covenant was sealed for his shedding all the Blood in his Body for us The Evangelist tells us that Christ was Circumcised upon the eighth Day Luke 2.21 and the Apostle tells us That he was made of a Woman not of Bread Kneaded by the Baker through the Transubstantiating Mouth of a Popish Priest and not only so but made under the Law also Gal. 4.4 5. therefore would he be Circumcised whereby he made himself a Debtor bound to do the whole Law All which he faithfully fulfilled to free us who were under the Law and though he punctually and perfectly performed the whole Law in his Active Obedience yet Suffered he the Curse of the Law for us in his Passive Obedience Thus Christ began betimes to bleed for us even when but eight Days old that he might Redeem us or buy us off who were in worse case than the Turks Gally-Slaves Chained to an Oar and that we might Receive the Possession of our Adoption the full Injoyment of our Inheritance Eph. 1.3 5 7 11 14 18. Concerning Christ's Circumcision these things are very considerable First The Preparation to it He must be eight Days old according to the Law of its first Institution Gen. 17.12 Before this Sacrament was celebrated upon him Till then he as our Surety was preparing for it This was done to signifie 1. That all Infants under the Jewish Paedagogy lay under the Uncleanness of their Blood for seven Days according to Moses Law Lev. 12.2 22.27 Ezek. 16.4 5 6. The very young Cattel that were not accounted meet Meat for Man till seven Days had passed over them were likewise till then doomed unfit Offerings for God but legally Impure and in their Blood Thus likewise were Infants deemed who as Austin phraseth it Antequam natisunt Damnati Are Condemned as soon as they are Conceived to shew the Corruption of Man's Nature from the first being Psal 51.5 Yea the Blind Heathens have some sight and sense of this Original Uncleanness for this custom is obserev'd among the Grecian Midwives They take the Born Child when it is five Days old and run with it about a Fire made for that purpose to purifie it from its uncleanness Thus the Jewish Infants were accounted unclean for seven Days 2. This eighth Day for Circumcising the Child made the Jews conceit that the perfection of the Creature depended upon the Sanctification of one Sabbath-Day at the least Hence they say God ordained Circumcision then That at least