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
38.2 contrary to his Duty Gen. 24.3 and 27.46 and 28.1 whereof Judah could not be ignorant yea and before Salmon married Rahab of Jericho there were others of Jacob's Offspring that married Wives descended from Cham as Simeon had Saul the Son of a Canaanitess Gen. 46.10 Upon this account therefore Joseph presented these his two Sons to Jacob that they might receive his Patriarchal Blessing that they might be adopted by him as his proper Sons and have Israel's Name put upon them Gen. 48.5.16 lest any should judge it some prejudice to them because Born in Egypt and of an Egyptian Mother so reckon them of the cursed Stock of Cham and not Heirs of the Covenant and of the Promised Possession Hereupon also the Author to the Hebrews Ch. 11.21 mentions Jacob's Blessing these two Sons of Joseph by faith but not a word of his Blessing the Twelve Patriarchs mention'd by Moses Gen. 49. which Jacob undoubtedly did by Faith also The Reason is this because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph being half the Sons of cursed Cham by their Mothers side than it was to bless his own Twelve Sons who were immediately descended from him in his Marriage at his Fathers appointment Gen. 28.2 Both Rachel and Leah owned and obeyed the true God Gen. 29.32 33 34 35. and 30.6 8 13 17 18 20 22 23. and 31.16 Ruth 4.11 whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish Idolatrous Sun-worshipping Priest Gen. 41.45 in a City of wickedness as On or Aven Ezek. 30.17 signifies because they Sacrificed to the Sun there thence was it called Heliopolis a City of the Sun and Potipherah chief Ruler thereof under Pharaoh was High Priest of the Sun Therefore must it needs be an High Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother wherein he over-looks the Honour of her Extract being a Princess as well as a Priests Daughter as before it seems Priests were no mean Men among the Egyptians for one Man might be both Prince and Priest and some suppose Joseph spared the Priests Lands for his Feather in Laws sake Gen. 47.22 others better say 't was Joseph's burden to indulge Idolatry he had no Heart to it yet must have an hand in it and could not help it as the King's Officer whose Commands he must obey herein or incur the utmost Displeasure both of Prince and People which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge Jacob had no respect either to the Nobility of their Blood they were born of or the vastness of that Wealth and Honour they were born to or yet the goodly stature and properness of their Persons for that is a seeing as Man seeth and judging by the eye of sense 1 Sam. 16.7 but he looked upon them with an eye of Faith yea of a strong lively Faith in his weak and dying state a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir whereby though now he was a poor Pilgrim in Egypt leaning upon his Pilgrim-staff he mentions Gen. 32.10 yet now presents it as a Scepter to Joseph signifying his Dominion puts the name of Israel which was the greatest of Names upon both his Sons so that they are called no more the Children of Joseph as the Children of Judah the Children of Reuben c. but the Children of Israel And lastly he no otherwise disposeth of the Kingdoms of Canaan to them than if himself had been peaceably possessed of the Royal Throne in Jerusalem Jacob acts in Blessing Josephs two Sons as one of God's Privy Council preferring the Younger before the Elder This was his Heavenly Wisdom which he would have had no need of had the Elder right to his right hand and his right-hand Blessings that is done in the common Course and Custom of Nature but here he was to shew the Freedom of Grace which required more than ordinary Wisdom making the last to be first and the first last what he did herein was by Divine Inspiration And as if he had been one of God's highest Courtiers as well as Counsellours He bestoweth both Temporal and Spiritual Blessings upon them v. 16.20 as if the Key of El-shaddai had hung at his Girdle and as if the Bona Dona Throni Seabelli the good Gifts both of God's Throne and of his footstool the riches of Heaven and Earth had been all in his Power to bequeath to whom he would at his pleasure My Redeemer saith he bless both the Lads there he puts the Blessings of Redemption upon them and let them both increase like Fish into a Multitude there 's the Blessings of Providence which did so miraculously multiply them that at their going out of Egypt Manasseh was Forty two Thousand seven hundred and Ephraim was Thirty two Thousand five hundred and though all these perish'd in the Wilderness yet were they at their entry into Canaan again multiplied in both these Sons to Eighty five Thousand and two Hundred men meet for War Numb 26.28 34 37. the like Blessing was confirm'd on them by Moses Deut. 33.17 and Joshuah acknowledged them to be a great people Josh 17.17 All which sprang out of Joseph whom Jacob bewailed for dead twenty three years Learn here from this History a manifold Mystery As 1. As these two Sons were born in Egypt and of an Egyptian Mother so we are born in the State of Sin and by our Mothers we are Children of wrath yet may our Heavenly father Adopt us and put his Name upon us 2. As the Elder had the left hand and the Younger the right so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors though the younger and less deserving while the Elder was without Luk. 15. 3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep and shall have Right Hand Blessings upper Springs to bring them thither Whereas the people of the World are put oft with Left Hand Blessings only nether Springs and at last turn'd oft as Goats to Christs Left Hand 4. May we become through Grace Ephraim's which signifies Fruitful and Manasseh's which signifies forgetful or forgetting Could we but forget those things that are behind our own Follies and Vanities and learn to be fruitful in good works God hath a liberal Legacy for us and will bring us out of this lower Egypt to his high and Heavenly Canaan 5. May we be but Josephs as Jewels in a puddle retain our Lustre as he did in Egyptian Slavery and holding fast our righteousness not letting it go in the worst of times and places c. Job 27.6 and holding holding up holding out holding on holding fast and firm our Hope and Confidence to the end Heb. 3.6 then doubt not but Jesus the Blessed Testator
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
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
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
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
Honey God will not be too prodigal of his favours in too lavishingly expending them and thereby exposing them to be scorn'd as superfluous things The Seventh Remark is The appearance of the Son of God to his Servant General Joshua verse 13. To the end where we have a whole Bundle of very Remarkable Marks As 1. This Apparition was no created Angel for then he had not admitted of Adoration Revel 19.10 and 22.9 but is called Jehova Josh 6.2 The Son of God who oft appeared to the Sons of men as Preludes to his Incarnation He was oft in carne before he was ex carne saith Tertullian from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love to Men Tit. 3.4 Luke 2.14 His delight being among the Sons of Men Prov. 8.31 as after his Resurrection he appeared to Mary Magdalen in the the form of a Gardner Joh. 20. and to the two Disciples Travelling to Emmaus in the form of a Traveller Luk. 24. so here before his incarnation in the form of a Captain as the matter did require And that at with a drawn Sword in his Hand vers 13. Oh pray that Christ may never lay down or Sheath this Sword which he first drew at the first enmity Gen. 3.16 for there begins the Book of the Wars of the Lord for the defence of his Church until all the Enemies thereof yea the last of them namely Death be destroyed Secondly Mark here Joshua's Courage in daring to approach an◠Armed Man and no doubt of a most Majestick countenance not knowing whether he might not be a Foe and that some Ambuscade might be laid to entrap him and to cut him off while alone this shews how bravely God had qualify'd Joshua for a General of his Army Thirdly Such as be found doing their Duty and keeping within Christ's Precincts they shall not only have Christ's Protection but his Presence also that Joshua was doing his Duty in the Fields of Jericho may not be doubted some say he was Praying there others that he was Meditating there assuredly he was like a good General viewing the ground and where was the fittest place to attempt Jericho Sure I am he was not asleep there for 't is said He lift up his Eyes c. to shew that his Vigilancy was equal to his Valour Fourthly The Eternal Son of God when daringly asked by Joshua who he was and whom he was for Answered verse 14. That he was neither Israelite nor Canaanite but Chief General both of the Host of Angels which fight for the Church Dan. 10.13 21. Revel 12.7 and 19.11 14. and of the Host of Israel whom I am come to assist against all their Enemies and to give thee directions by what means Jericho shall be conquered Fifthly Christ's discovery of himself suddenly changeth Joshua's daring confidence while he thought him a mere Man into a most humble and Awful Reverence of God's glorious presence insomuch that he falls down flat upon his Face to the Ground before him and declaring withal how ready he was to obey his Divine commands Sixthly Christ's 1st command to him was loose of thy Shoes verse 15. which was used to express the highest Degree of Humiliation under Gods severest Dispensations 2 Sam. 15.30 Isa 20.2 4. Ezek. 24.17 23. Thus Moses Exod. 3.4 and Joshua here to express their own nothingness before the Lord not for any inherent Holiness in the place for it was but common ground when Christ was gone and to make Joshua more attentive to his commands Josh 6.2.3 c. CHAP. VI. JOsh The 6th relateth the overthrow of Jericho where we have 1. Its Antecedents 2. Its Concomitants and 3. Its consequents The Antecedents 1. Are the Terror upon the Townsmen vers 1. in shuting up their Gates not by night only as before Josh 2.5 but by Day also keeping them constantly shut from all Egress and Regress 2. The Lord's Appearance both instructing and comforting Joshua in taking the City both safely and easily verse 2 3 4 5. 3. Joshua's faithfulness in declaring Gods Commands both to the Priests verse 6. and to the People how and when they should compass Jericho in verse 7. Sound the Trumpets and make a General Shout verse 10.16 4. The obedience of both Priests and People to the Lords Commands both Generally verse 8.9 11. and specially in all the seven days verse 12 13 14. 5. The Anathema or Curse of God upon all Man and Beast in it verse 17 18. excepting 1. Persons as Rahab and her kindred verse 17. and 2. Things as Mettals and what were made thereof verse 19. Secondly The Concomitants of Jericho's overthrow as 1. when and upon what day of its compassing verse 15. 2. by what means namely by the sounding of the Trumpets and by the Shoutings of the People verse 20. Thirdly The Consequents are 1. The Destruction of all living Creatures in it verse 21. 2. The Preservation of Rahab with her Family verse 22 23. and 25. 3. The Conflagration of the City verse 24. 4. The Rebuilding of it Cursed verse 26. The Curse fulfilled 2. Kings 6.34 5. Joshua's fame by this noble fact was spread abroad verse 27. This is the logical Analysis or Resolution now the Theological Remarks or Observations The First Remark is The Signification of the Name Jericho the Etymology whereof is Twofold 1. Jericho is derived of Jarach which signifies the Moon because this City was built in the form of an Half-Moon now Decrasing and weaning away yea just entring into a total Eclypse and that which was worst of all Gods direful Curse is denounced against that Man who durst endeavour to help this Moon to a new Increase and renewing of her Horns Josh 6.26 Or 2. 't is derived of Reiach which fignifies to smell sweetly for the fragrancy of the Balsoms Opo Balsamum Karpo Balsamum Xulo Balsamum All which did most happily abound about that City The more mercies that they did and we do enjoy the greater was theirs and is our condemnation when those excellent mercies God gives us are not rightly improved The Second Remark is The Situation of this City it was a Frontier Town near Jordan upon the Skirts of Canaan and opposite to Jerusalem Luke 10.30 In the Travellers Journey tho' he went the wrong way for he should have travelled from Jericho this cursed City unto Jerusalem call'd the Holy City Joshua here first assaults this Frontier City He travelling the right way will not leave this City as a nest of Rebels unsubdued behind him but he levels Jericho that he might the better march on to Jerusalem Oh that our Joshua or Jesus may not leave a nest of Spiritual Enemies behind unsubdued to hinder our March towards that Blessed Jerusalem which is above Gal. 4.26 The Third Remark is The Fortification of it If those Threescore Cities which Moses conquer'd on the other side Jordan were all fenced with High Walls Gates and Bars Deut. 3.4 5. How much more were those many Cities within Canaan on this
side Jordan fortified but most of all this Frontier-City Jericho If the Male-content Spies gave this General Account of those Cities that they were all walled up to Heaven Numb 13.28 Deut. 1.28 and so strengthened with the Anakim Gyants that there was no possibility of a Conquest How much more may it be imagined that this Frontier Garrison must be most of all unconquerable Moreover it was shut up and better shut up as Sogereth Vmesuggereth Heb. verse 1. signifies claudens clausa erat They did shut up themselves so that no Citizen could get out and they were so shut up the Chaldee adds with Iron Gates which were Barr'd up with Bars of Brass that no Israelite could get in as the two Spies had done before Josh 2.1 5. This was attended with careful watching and strenuous guarding for fear of a sudden surprize from the approaching Army These things could not but be discouragements to Joshua c. The Fourth Remark is The Downfal and Destruction of this seeming impregnable City now comes the Son of God with Encouragements to Joshua verse 2. And with particular Directions about the means and the manner how it should be effected vers 3 4 5. The scope of Christ's counsel in the General unto General Joshua whose Hope as some supposed seem'd to flag at the sight of such an impregnable place was to give him assurance of an unexpected Victory and tho' he could not have confidence enough to assault and to storm this strong City by force of Arms yet should it certainly be conquered by the Force of Faith As it is said expressly to be Heb. 11.30 for there is no Power or Policy against the Lord Prov. 21.30 even against that Lord of Hosts who now stood with Joshua before Jericho and who had now told him That the Town should surely be taken Exod. 15.3 Psal 24.8 9. The Fifth Remark is The means whereby this strong City was subdued And 1. Negatively not by Arms or Engines we read not here that any Mount was raised any Sword was drawn save only that of the Son of God Josh 5.13 or any Pioneers employed to undermine the Walls of Jericho yet the Walls did fall and that with a Witness yea with a vengeance almost round about the City without any battering Rams to beat any part of it down 2. Positively the means were twofold 1. Outward and 2. Inward 1. the outward means were the sounding of Rams Horns and the Ark of the Lord compassing the City 1. Rams Horns must be sounded verse 4 5. They had Silver Trumpets Numb 10.2 c. It may be asked Why did not Christ command here that these should be sounded seeing Trumpets made of Rams Horns were rather ridiculous to Carnal Reason than laudable Instruments of War as Battering Rams are c. The Sixth Remark is The Answer to the Objection 't is thus answer'd It must be Rams Horns for many Reasons 1. To let Israel know that God loves to go away by himself as being the most free Agent tho' the Silver Trumpets of the Sanctuary might seem to have graced the Action more and to bring along with them more Authority for confirming Israel's confidence of success yet God worketh his will by such means as the World looks upon with scorn and Derision God oft confoands things that are by things that are not 1 Cor. 1.28 Christ healed the Blind by clay and Spittle which were more likely to put out Eyes c. And the Jaw-Bone of an Ass in Samson's Hand laid heaps upon Heaps and all this to signify that the excellency of those Divine Miracles might not be ascribed to the Efficacy of the means but to the infinite power of God 'T is no matter what is the instrument where the Lord is pleased to become the Principal Agent The 2d Reason Those Rams Horns must Signify the Gospel-Ministry which is enough contemptible to the World yet how did God's presence with those Poor Fishermen make Satan fall from Heaven like lightening Luke 10.18 Of the like efficacy it is still in us Earthen Vessels poor Oyster-shells Greek to cast him down from his Heaven of Mens Hearts that the excellency of the Power might be of God and not of us 2. Cor. 4.7 The 3d. Reason was To signify that as this literal Jericho did fall by the sounding of Rams Horns so shall mystical Jericho or Babylon fall by the preaching of the Gospel The Breath of Christ's Mouth and the brightness of his coming shall destroy Antichrist 2 Thes 2.8 and the Angels sounding out the Everlasting Gospel then follows the other Angel Proclaiming the fall of Babylon Revel 14.6.8 And this Cry is doubled Babylon is fallen is fallen both here and in Revel 18.2 which is borrowed from Isa 21.9 spoke there of literal Babylon and doubled also to shew that as that did so this mystical Babylon shall fall certò citò penitùs certainly speedily and utterly as this cursed Jericho did at this time And Babylon hath the same curse upon it that Jericho had it shall never be built again Isa 25.2 Babylon is falen is fallen 't is spoke in the present tense assuring us that it shall so surely fall as if we had seen it already falen it is now fallen culpably and it shall as certainly fall penally Gods decree for it stands as firm as a Mountain of Brass Zech. 6.1 it is fallen already both in its Doctrine and in its Dominion 't is fall'n at this time in its Credit and in its Revenues Oh that our Gospel Angels may sound their Trumpets Soundly Stoutly and Loudly that the Walls of Babylon tho' Fifty Cubits Thick and two Hundred Cubits High as History relateth may tumble down according to the Prophecy Jerom. 50.15 and 51.8 44 58. Isa 13 19. to the end and 21.9 and 25.2 and 34.5 6. c. Babylon's Walls begin to shake already and Christ is come to divide the spoil with the strong Pope Turk and Devil Isa 53.12 and hath divided these Babylonians or Babel Builders to wage war one against another c. The Seventh Remark relateth unto the second outward means namely The Ark of the Covenant must be carried to compass the City vers 4.11 12 13. The Armed Men and Priests with their Trumpets going before it and all the People following after it for the Re-reward or Gathering Host As God's presence in the Cloudy Pillar had magnified Moses by dividing the Red-Sea before him So the Lord's Presence with the Ark of the Testimony must magnity Joshua as Moses's Successor not only by dividing Jordan as before but also by throwing down the strong Walls of Jericho Thus the presence of the Ark of God used to be an assurance of Israels Victories afterwards as a Visible Sign of Gods presence with them therefore they carried it into the Field with their Armies as appeareth 1 Sam. 14.18 and 2 Sam. 11.11 It s presence had been succesful in former times as in their War against the Meidianites
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
the God of Israel if so then he would Lighten his Hand from off them upon the Success of this Attempt v. 8 9 10 11 12. Josephus saith here that they set the Kine with the Cart in trivio absque Auriga instigatore c. in a place where three ways met and without a Carter to drive and direct them N. B. Indeed 't is said the Lords of the Philistines went after them but not with them to guide the Kine in the right way For though those Lords pretended to be as Pages in honour to Gods Ark which they followed as its Servants for its more honourable dismission yet in truth they did it to prevent all impostures by others and that themselves might be the more assured of the reality of this miraculous event This they saw with their own Eyes That the Kine took the strait way to Bethshemesh all along Lowing for their Calves left behind them not turning either to the Right Hand or Left God manifestly appearing to be the guide of them in this course so contrary to their Natures and not driven forcibly end-ways by any Man driver N. B. Let us here with Moses in Exod. 3.2 3. Turn aside to behold this great wonder 'T is a very great wonder that God would thus gratifie those Idolatrous Philistines with such a Miraculous Sign when they thus tempted him to decide their doubts about the Original of their Plagues upon such a meer contingency as was this Case when as it was more probable that God would rather punish their Superstition and harden their Hearts still to their utter destruction N. B. 'T is a wonder that the Philistines were not all cut off as the Bethshemites were here v. 19. when they first laid their foul Hands upon it when they first took it Captive and now again when they Carted the Ark though upon a new Cart seeing the Lord made a breach upon David for his doing the very self same thing 2 Sam. 6.3 N. B. No Reason can be rendred for this severity of God against his Servants and his indulgency towards his Enemies but this God confers greater priviledges upon his own People and therefore if they Transgress against all their Light and Love c. he infers greater punishments upon them as Amos 3.2 David and the Bethshemites had the Light of the Law of God by them and therefore sinned more against knowledge than those poor blind ignorant Philistines could do Therefore God did not only spare them in Carting his Ark but also condescended to work this Miracle for their Conviction More especially it being a work that so much concerned his own Glory and the comfort of his poor People Israel who now looked upon themselves as forlorn and forsaken of God the pawn of his Presence being so long lost to them as the Ark was absent for Seven Months from them N. B. In which doleful Day God's People could not but look upon all their other Comforts as so many Ichabod's while God's Ark Israel's Glory was absent from them Therefore may it well be supposed God wrought this Miracle not only for convincing the Superstitious Philistines but also and more especially for comforting his Disconsolate Israelites that lamented after the Lord and after his Ark. N. B. Nor do we find that God rejected those shameful presents of those sinful Philistines whereby he might seem to be rather dishonoured than glorified with a figure of their secret and unseemly parts in which their Emrods were fixed because this also did proclaim God's Glory and did perpetuate the sin and shame of the Vncircumcised among the Lord's People who could not but upon this occasion the more deride and despise them whom God had thus stigmatiz'd with such an Ignominious a Disease and whom themselves had thus branded with such loathsome Portraitures c. N. B. Those Kine Lowing all along as they went to Bethshemesh which signifies the House of the Sun doth represent the moaning Christian in his Motion to the House of the Sun of Righteousness groaning and crying all along Oh Wretched Man who shall deliver me Rom. 7.24 The Fifth Remark is The Arks Reduction to Bethshemesh in its way to Shiloh v. 13 14 15 c. and its Reception by the Bethshemites First Honourably which is express'd by their rejoycing to behold it by their running to meet it leaving their Harvest-work in the Field behind them and as it were crying to it Oh Welcome Welcome we lost our Glory when we lost thee long Seven Months have we wanted thee and shame hath covered our Faces all this tedious time but now Oh blest be God that thou art returned to take away our Reproach N. B. After this manner Bethshemesh a City of Judah rejoyced at the return of the Ark thus far they did well and had they not afterward received it Irreverently as now they did Honourably they had not smarted so severely as in v. 19. nor was this all in their Rejoycings But Bethshemesh being a City given to the Priests Josh 21.16 had them ready to take down the Ark of God and to make the Kine and the Cart neither of which could be put to any common use both of them being Consecrated to God by bearing his Ark to be a Burnt-Offering to the Lord as a Testimony of their thankfulness to him for redeeming the Ark out of the Philistines hands and for his returning it to Israel N. B. And they took down also the Coffer wherein the Golden Mice and Emrods were contained for such was the Philistines Reverence to the Ark that they durst not open it to put their Jewels of Gold therein but put them in a Coffer distinct from it these probably were preserved by the Israelites for a lasting Monument and Memorial of the Philistines shame who had alway after an Implacable Hatred against Israel N. B. Upon the same account the Censers of Korah and his Complices were kept for a Memorial with some small alteration Numb 16.40 from whence some suppose that those ridiculous Presents which the Philistines fondly call'd Jewels were not allowed to abide in that disgraceful form but the Gold of both might serve to make Golden Vessels for the Sanctuary c. The Sixth Remark is The Return of the five Philistine Lords back to Ekron the same day v. 16. namely when they had beheld with Amazement that prodigious Providence of God in carrying the Cart and Kine with the Ark home so contrary to the course of Nature into its own Countrey and the joyful Entertainment the Ark found there they staying so long as to see the Ark taken down and their own Coffer of Jewels accepted then hasten they home to tell all these Tidings which were enough to Convince them but not effectual to Convert them for they still retained their old Malice against God's People as it appeareth afterwards Chap. 7.3 7 8. N. B. Those are the worst sort of Miscreants among Men that know good yet do evil these Lords
too good for him foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen yea the most Malignant Malice could invent making foul Reflections upon his own Queen Jonathan's Mother as if she had been a Whore or no better than his Concubine Rispah 2 Sam. 21.8 or however such an Imperious Dame whom he could never govern possibly opposing at times his Frantick Extravagancies And seeing partus sequitur ventrâ—m The Birth follows the Belly that Jonathan had derived this perverse Temper from her and not from him and thus the Tyrant Rants and Hectors his good Son intimating as if David by his Crafty Insinuations had wheedled the Fool out of his Kingdom whereof he was Heir Apparent so in a Rage resolves that the Cheat David shall surely die N. B. Note well Nay but stay Sir you must ask God leave For to him belongeth Issues from Death Psal 68.20 and David's times were in the Lord's Hand Psal 31.15 and not in the hands of bloody Saul No sooner did Jonathan intercede a word for David in his Why shall be die v. 32. but presently Saul seconds his raging Words with outragious Deeds casting his Javelin at his dear Jonathan v. 33. which had it hit and kill'd Saul could expect little Joy in so doing for a Father to kill such an obliging Son with his own hands might have broke a more Natural Father's Heart c. N. B. But a Mad Man is not capable of any such consideration Had this Hypocritâ— now dissembled his Displeasure he might have got David into his Clutches c. but hereby he proclaims his Irreconcileable fury and taught David by this Token to provide the best for his own safety The Fifth Remark is Jonathan's Anger at his furious too Angry Father that had thus foully affronted him at the publick Table traducing him for a Traytor in so open a Theatre and not only so but essaying to wound him c. N. B. The Signs of Jonathan's Anger were two First His Abrupt Departure from the Royal Table upon this Affront from Saul The Second was his Abstinence from Meat all that second Day v. 34. So near to his good Heart did David's desperate Condition lay making it as if it had been his own so that the cause of his Anger was for David's sake as well as for himself Duo nunc moriuntur in uno Two days as it were in one by Sympathy The Last part is the Consequents The Remarks on it are First The third day being the time appointed v. 6.19 Jonathan Walks forth into the Field no better guarded than with a Boy to signifie these said Tidings to David v. 35 36 37 38 39. as they two had agreed the Boy being altogether ignorant of the design as the Boyâ—an Jonathan shot his Arrow beyond him and cryed to him Is not the Arrow beyond thee This was the Warning-word for David to pack away N. B. Note well Thus God shoots sharp Arrows sometimes beyond us not to wound us but to warn us of Saul's or Satan's design to destroy us When Jonathan had shot all his Arrows beyond the Boy he bids him gather them up bring them away take his Bow Arrows and Quiver and be gone with them in haste to the City v. 40. The Second Remark Then David observing the Coast clear of Passengers came forth of his Cave meets Jonathan and these two dear Friends met and melted one over another v. 41. until David exceeded having the greater Reason in many Respects for now he was like to be Banish'd 1. From the sweet Society of his dear Jonathan 2. From his Wife and Family 3. From the Common-wealth of Israel But above all 4. From the Church of God whereof he complains mostly chap. 26.19 because there lay his chief delight Psal 42.1 2. and 84.1 2. The Third Remark is Jonathan dismisses him with his Prayers as well as Tears that the Lord would direct him Renews the Covenant with him and returns to the City v. 42. leaving David to Divine Direction N. B. Note well Behold here what a plunge David was in not knowing whither to go for safety not to Saul's Friends durst he go for they would betray him nor to his Foes for those also he had incensed against him by his many Victories over them Into all these and many other present Perplexities God was pleased to plunge David to fit him the more for future felicity and in the mean time to exercise his Faith and Patience that he might run to God as his only Rock and Refuge by fervent Prayer Psal 16.1 2. and 144.1 2 c. CHAP. XXI THis Chapter contains the beginning of David's perpetual Banishment which was first to Achish King of the Philistines residing in Gath c. Upon which the Remarks are First David in his way thither comes to Nob about Twelve Miles from Gibeah where Jonathan and he had their sad parting he comes hither because it was a City of Priests chap. 22.19 whom David feared not to betray him into Saul's Hands N. B. It seems Saul had removed the Tabernacle from Shilo to Nob though the Ark was still at Kiriath Jearim where it continued till David's Reign yet the Priests of the Lord did here attend the Tabernacle and David had a double Errand to this place not only to supply his Wants with Bread c. but also and more especially to seek Counsel and Comfort from God by the Mediation of the High-Priest here The Second Remark is David's Success in this double Errand with the High-Priest at Nob Now was David in great distress being driven both from the Prince Jonathan and from the Prophet Samuel who were both fast and faithful Friends to him where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord under his present Circumstances seeing their Persons were Consecrated to God and his Worship N. B. No doubt but David's prime and principal Errand to this place was to consult with God for his direction what way he should take in this Emergency for his own future preservation it being of far more importance than to seek relief for his present Necessities which he might expect at another place as at Anathoth where the Priest likewise dwelt as appeareth 1 Kings 2.26 Nehem. 11.31 N. B. Note well Though this consulting with God be not mentioned in this Chapter yet is it over and over again in the next where Doeg Accuseth Ahimelech for so doing and Ahimelech himself confesseth he did it Chap. 22.10 13 15. N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God which he so dearly loved and the loss of which he so much bewailed in his Exile before his departure out of his Native Countrey and Kingdom both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition and also to ask Counsel from God's Oracle by the High-Priest who
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
with the Wind. The Citizens fearing that Saul could not come soon enough being far off nor raise Forces for their Relief sends to David who was near at hand and had Forces about him desiring his help against the Besiegers Secondly the Concomitants which be two the first is David's Discouragement to undertake it was from his own Army saying We are not safe here much less there v. 3. that is we shall be as Corn between two Milstones enclosed behind and before with our Enemies for Saul will be sure to pursue after us and the Philistines if Routed by us will have fresh supplies this place lying upon the Borders of their Country The second was His Encouragement to the Expedition which was double for as he had enquired of the Lord by his Prophet Gad v. 2. for the confirmation of his own Faith because this was his first expedition against the Philistines from himself the former having been by Saul's Commission and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army He therefore Would wage War with Good Advice Prov. 24.6 seeing it is a matter of so great Moment and the Event of it so uncertain N. B. The neglect of this Duty in consulting with God about this weighty Work cost good Josiah his Temporal Death but David here dare not do so He does his Duty and now receives a new Commission not from Saul as before but from the Lord of Hosts himself saying to him Go and prosper yet his four hundred Followers took no notice of this former Answer of God's Oracle but by David's Report only so made many Carnal Objections as if it were but a fool hardy Attempt Hereupon David consults God the second time v. 4. by his Prophet Gad for Abiathar was not yet come to him with the Vrim and Thummim v. 6. meerly to confirm the Faith of his Followers Thirdly The Consequents of this Expedition v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey yet he adventures his own Life to relieve this City from the common Enemy and was so far from being a burden to his Countrey that he fought the Philistines with his few Forces discomfited them in Battel and took the Plunder of their Camp wherewith he maintained his own Soldiers that they might not be injurious to any of their own Countrey-men He brought away much Cattle which either he found in the Philistines Camp brought with them for Provision in the Siege or fetched them out of the Philistines Countrey whom he pursued after he had defeated them and raised the Siege into their own Land The Second Remark is No sooner had David saved Keilah and returned from the pursuit but he seats himself and his small Army in this fortified City which he had thus saved N. B. We may mark here 1. Abiathar coming to David at Keilah Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments when all the other Priests went along with Ahimelech at Saul's Summons where they were all basely Butchered as above Abiathar being informed hereof hereupon packs up his All and by a good Providence he hastily folds up the Holy Vestment with the Urim and Thummim wherewith the High-Priest confulted with God Exod. 28.30 in his Fardle and flees to David here with it N. B. As Saul had oft grosly neglected this Ephod and now was most justly deprived of it So David had now got it v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him namely Abiathar as an ordinary High-Priest and Gad his Seer as an extraordinary Prophet Abiathar's coming thus Accoutred must needs be very acceptable to David and could not but qualifie his present Sorrows for his being the occasion of so bloody a Butchery c. N. B. Mark 2. How Saul deludeth himself with false hopes v. 7. He hearing that David was come into a City with Gates and Bars promiseth to himself his desired Prey saying Now God hath delivered David into my hands as if the same God who had rejected him were now on his side N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hateful Psal 36.2 what he earnestly desired he easily believed God was near in his Mouth but far from his heart Jerem. 12.2 Saul falsely hoped what David had chose for his safety would now become his ruine therefore resolveth to catch him in Keilah v. 8. though he knew of God's Watchful Providence over David whereby he had been so oft delivered out of his bloody hands The Third Remark is The Event of Saul's Attempt of catching David in Keilah Where N. B. Mark 1. Saul readily raises all his Men of War to Besiege Keilah when David was in it but he was not so forward to relieve Keilah when the Philistines did Besiege it for his Malice against David was more than his Love of a King to his own Countrey N. B. Mark 2. When David heard of Saul's March though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah yet David knew he intended to surprize him v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Vrim and Thummim David putting words into his Mouth what to pray for according to Numb 27.21 that he might know the Will of God in it v. 10. N. B. Mark 3. The Enquiry of the High-Priest at David's Direction was double and both Hypothetical or upon Supposition as God's Answer was accordingly to the Enquiry v. 11 12. The first Enquiry was Will Saul come down to Keilah God Answers He will if thou continue there And the second Enquiry was Will the Men of Keilah deliver David into Saul's hands God Answers again If Saul come down and thou stay there they will This is called Scientia Media in Deo by the School-men God knows future Contingents and not only things that are absolute but things that are conditional also God knows Mens thoughts afar off Psal 139.2 and knows better than themselves what they would do in such and such a case N. B. Bernard saith Deus est Intimior Intimo nostro God is more inward with us than we are with our selves God by his Omnisciency knows all Mens Passions and Purposes if they be led into such and such Temptations Therefore saith the Lord to David here though thou hast deserved the City-Crown for saving the City from the Siege of the Philistimes that would have destroyed their All and therefore they owe their All to thee their Deliverer yet trust thou not the Citizens if Saul come and put them upon Tryal they will prove treacherous to thee they have already served themselves of thee and now they will make no matter what befals thee they will
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
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
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
Coasts But the Effects of this Royal and Godly Message were twofold for first many of the Ten Tribes Mocked the Messengers They had so long wanted the Meat of God's Ordinances that the generality of them had quite lost their Appetites thereunto they looked upon Religion as so light and frivolous a matter as to laugh those to scorn for so many Fools that stirr'd a foot out of their own Country upon that Account Thus prophane were they become to contemn the Worship of God N. B. 'T is a sad Symptom of a coming common Calamity when Religion is become a Matter not of Form only but of Scorn also Nor was this all if Josephus may be trusted for Truth who says Those Scoffing Israelites did not only Scorn but also Slew the Messengers that Invited them yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem in defiance of Hezekiah's Authority because they lived out of his Dominions However they did thus Ripen fast and became Ready for that Ruine which came upon them a few Years after for this offer of Grace was in the first Year of Hezekiah and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah 2 Kin. 18.10 11. Remark the Fourth But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites for divers of Asher Manasseh and Zebulon Humbled themselves under the sense of their Sins and were more easily drawn to Jerusalem the place where they hoped to find Mercy And according to the Judgments of some Learned Men they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever that the Lord hid them when the rest of the Scorners were all carry'd away Captive However preserved they were if not from the Common Destruction yet from the Common Distraction for God will save the Humble Person Job 22.9 Zeph. 2.3 but the Grace of God did more powerfully operate in Judah than in Israel ver 12. inclining their hearts to an unanimous Complyance to God's and the King's Call Oh how well is God called the Father of Spirits Heb. 12.9 who holds the Spirits of all Mortals in his own hand and turns them which way he pleaseth 'T is said the Lord stirred up the Spirits of Pul and Tilgath-Pileser c. 1 Chron. 5.26 and what a strange Change was wrought here in the Men of Judah's Spirits who so lately had universally complyed with the Idolatrous Orders of Impious Ahaz and now are made as mad and forward for God as ever they had been against him like Paul Acts 26.11 2 Cor. 5.13 Remark the Fifth The Time appointed for this Passover was the second Month ver 2 13 15. which was point blank against the Law of Moses requiring it to be kept in the first Month Exod. 12.2 6. but the Law of Necessity saith Piscator in Cases extraordinary did justifie this Act out of it's appointed Time as it had done before with God's Allowance Numb 9.10 11. The Impediments here saith Osiander were not unlike the Impediments there where the Divine Dispensation was granted for to keep the Passover in the first Month at this Time according to God's first Law was impracticable yea impossible now upon a threefold Account N. B. First The Temple was not purified before the fourteenth Day of the first Month was past seeing they were sixteen Days in cleansing it 2 Chron. 29.3 17. and till it was duely cleansed the Feast of unleavened Bread could not be kept in it Secondly A competent number of Priests could not be got prepared for so solemn a Festival against the first Month for 't is said The Priests were but few and not so forward and free-hearied as the Levites 2 Chron. 29.34 and here 't is said The Priests were not sufficiently sanctified ver 3. for so solemn a service so soon Thirdly Another hinderance from keeping the Passover in the first Month was because the People could not so soon be assembled for its Celebration ver 3. for they could not be summoned until the Temple was purged The Second Part of this Chapter is the observance of this Sacred Service so acceptable to the Lord. Remark the First The Actions of the People both coming up to Jerusalem in a prodigious concourse brought thither by the Holy Hand of Almighty God ver 12 13.53.1 it was a Day of God's Power which made them such a willing People Psalm 110.3 and so forth-bearing they were that the Priests and Levites were ashamed ver 15. and well they might saith Vatablus because they saw their own former backwardness to such a blessed Business Chap. 29.34 now so notoriously upbraided by the forwardness of the Common People nor was this all that was notable in them but the People likewise arose which Vatablus saith signifi'd their Alacrity and broke down all the Altars which Ahaz had erected in the Temple unto his Idols ver 14. Whereas God had but one Altar Baal had many in every Street of the City Jer. 11.13 Remark the Second The Actions of the Priests and Levites 1. 'T is said Then they killed the Passover ver 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron N. B. Oh that we could do so and then come clean to the Lord's Supper 2 Cor. 5.7 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice and then the Priests sprinkl'd it ver 16. as a Type of that Blood of sprinkling that speaks better things Heb. 12.24 3. They supplied the defects of the unclean ver 17. by sanctifying those that came unsanctified having more of desire to partake of the Passover than they had of Diligence to prepare for it either through want of due time beforehand saith Osiander for the thing was done suddenly Chap. 29.36 or it was for want of due Instruction c. and this Work of sanctifying the unclean that God's Passover might not be polluted by the unprepared is Attributed here to the Levites because they were more upright in Heart to sanctifie themselves than the Priests Chap. 29.34 therefore the Levites did stay the Sacrifice fley it and lay it by piece-meal upon the Altar and offered it up to God for sanctifying the unclean which was a Work proper to the Priests but that they had not sanctified themselves sufficiently ver 3. here and again a great number of Priests sanctified themselves ver 24. having then both more Time and farther need to do so saith Vatablus being ashamed to come behind all whose place was to go before all c. Remark the Third The Actions of the King praying for the unclean ver 18 19. Mark 1. The occasion of his Prayer was many of the ten Tribes who had been a long time without God without Law and without a teaching Priest 2 Chron. 15.3 came rudely and irreverently to the Passover for which they some way or
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
a fallacy saying I have no Husband ver 17. Then Christ came close to her Conscience answering Thou hast had five Husbands and he thou now hast is not thy Husband c. ver 18. Some Women avoid saith the Philosopher the Bed of one Man that they may be made a Bed to many Christ teaches Ministers here to speak home to the Heart noâ— striving so much to please the Athenian with novelties as to profit the Christian with Soul-searching Truths This is the best way to do most good The Tenth Remark is Oh how candid and condescending Christ is to wounded Consciences He hath a soft Hand for a sore Heart and so should all his Ministers have Behold here a Miracle of Tender Mercy in the Messiah towards this Idolatrous Harlot It was a great Favour in Christ to countenance that Sinful Woman Mary Magdalen that washed his Feet with her Tears instead of Water and wiped them with her Hair for want of a Towel kissing his Feet with her Mouth when her Soul had received the Kisses of his Mouth Cant. 1.1 2. Luke 7.37.38 44. We read not that the Virgin Mary did thus much yet the Pharisees those Pictures of painted Piety or Hypocrisie hardly censur'd Christ their Better for not kicking her out of his Presence ver 39. as a lewd and light Huswife How much greater was Christ's candour and kindness to this Samaritan Adulteress and Idolatress who instead of demonstrating her love to him as Mary Magdalen did had rejected his Grace with jeers yet Christ mildly convinceth her and as the compassionate Samaritan Luke 10.33 34. not only pours in the Wine or sharpness of the Law to search but also the Oyl or sweetness of the Gospel to supple this Samaritanesses Wounds He instructs her in Cases of Conscience from ver 19 to 25. and is more plain to her ver 26. than to the stuborn Jews John 10.24 The Eleventh Remark is What a wonderful Work is the Work of Conversion Oh what a change of Heart and Life is wrought thereby No sooner had this Woman got a Right Understanding of the Messiah from whom she expected all saving Knowledge ver 25. and her Affections fired with Desires after him upon his manifestation of himself to her Now she leaves her Water-pot ver 28. she had greater things in hand and better things to look after Grace is diffusive c. her Heart was now set on Heaven Col. 3.1 Earthly things as Elijah's Mantle drop off she ran and cry'd up Christ whom the Jews had rejected to the Samaritans whose Bible testified of him c. Thus the Disciples left their All when Christ call'd them effectually The Twelfth Remark is Weak Means may by God's Blessing work great matters This weak and formerly wicked Woman was very unlikely means to effect the bringing in whole shoals of Samaritan Proselytes to Christ but what cannot the Almighty do by any means as here by her ver 29.30 35 39 40. God oft raises Stately Structures out of Slender Foundations though he without have us to do so The Disciples wondred Christ conferred alone with a Woman there being no danger of kindling Concupiscence in him because they knew not its tendency ver 27. Many believed on Christs both by the words of the Woman ver 39. and because of his own word ver 41. which is the foundation of faith that comes by hearing Rom. 10.17 Psal 19.7 c. CHAP. XI THough there be many Miraculous Deed and Words of our blessed Messiah before-mentioned because the order of plane required the mentioning of them yet as to Order of Time they must thus be Ranked and barely Repeated here Referring the Reader to the Remarks upon them in the foregoing Chapters This is their Order of Time as follows 1st Christ wrought his First Miracle in Cana of Galilee where He turned Water into Wine after he bad whipâ—d â—uâ— the Buyers and Sellers out of the Temple under the First of his Passovers 2dly His Conferences with Nathaniel with Nicodemus and with the Woman of Samaria c. full all also in Christs first year 3dly The Baptist Imprisonment hapned before Jacob's Well-Conference but after it was Christ's Preaching at Nazareth where He was in danger of his Life but escaped by a Miracle 4thly From thence he went to Cana again where He beâ—led the Son of a Noble Man belonging into King Herod lying desperately sick of a Fever at Capernaum only with a word of his Mouth Job 4.45 46 c. 5thly Then went he 〈◊〉 Capernaum where he cast out a Devil in their Synagogue healed Peter 's Wives Mother and many more Diseased as is aforesaid 6thly Next follows the healing of a Leper mentioned Mark 1.40 c. Luke 5. 12 c. and Mai 8.2 3 4. which is the same Story with the other Two Evangelists Because this hath not yet been spoke to take these few Remarks upon it The First Remark is The Plague of Leprosie was most rife and prevalent in our Saviour's time God so ordained it that Jâ—dea was sickest when her Physician was nearest The Jews are generally a nasty People and Leprosie seems to have been their proper Disease as Plica Polonica Morbus Gallicus Sudor Anglicus c. hence some say they were forbid Swines Flesh because Swine are Leprous Creatures and their Flesh easily corrupts in diseased Bodies and turns to Ill Humours whereby that people who are so naturally subject to the Leprosie would be more and more Infested and Infected The Second Remark is The Levitical Priesthood could only judge of the Leprosie but could not heal the Malady this was reserved for our great High Priest who was not of Aoron's but of Melohisedeok's Order Lepers were not allowed to come into Cities till the Priests had pronounced them clean when the danger of Infection was over yet the Leprosie continued still which is a very pregnant Emblem of Original Sin the Priests Absolution did only restore him to Humane Society whether this Letter was thus absolved is unknown This is only known that he strained Courtesie however to come to Christ in a City Luke 5.12 The Third Remark is The Disease of the Body God oft most graciously maketh the coring and healing Salve and Salvation of the Soul As here in this Leper who came and worshipped Christ which haply be would hardly ever have done had it not been for his Leprosie Ambrose saith Morbi sunt virtutum Officina Diseases are the Shop of Virtues And our King Alfred found himself the best he said when he was the worst and therefore prayed that when Sin was like to prevail against his Soul God would send some sickness upon his Body Thus holy David declared how God in his faithfulness had afflicted him Psal 119.75 as if he had said Lord thou hadst not been faithful to my Soul unless thou had so and so afflicted my Body 'T is the sick not the whole or sound that seeks to the Physitian Mat. 9.12 13. sensible
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
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
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
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-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