50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. ☞ 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine â—undo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâ—bt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound â—o none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of à simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considâ—rations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something in it that is very comely as God himself is the Author of it and
a very strong hold of him 4. To Sum up all As a Cain fails 1. Quoad Fontem Doing Duty for some by Respects 2. Quoad Finem Not with Filial Affection as before So 3. Quoad Modum He may prostrate his Body but never pours out his Heart as Prayer is called Psal 62.8 He may pour out much Speech but little Spirit he hath more Expressions on the Tongue than Impressions on the Heart 't is all but Lip-labour 4. Quoad Acceptandi Efficaciam Christ is the Altar that sanctifies the Sacrifice as before now a wicked Man wanting this Altar to sanctifie his Sacrifice therefore it having all these four defects is loathsom to God God can have no respect for it as he could have none for Cain's here Suppose he do what he can yet is he no Child of God nor has Christ or his Image concerning which some of the Antients are of Opinion that Cain's Sacrifice had a Flame of Fire as well as Abel's only with this difference Whereas the Flame of the Fire of God did lick up Abel's Sacrifice as it did Elijah's after 1 King 18.38 in Token of Acceptance but the Flame of Cain's Sacrifice rebounded upon himself and stigmatiz'd him as those that are Burn'd in the Hand for some Villany not unlike to those Flames of the Fiery Furnace into which the three Nobles of Babylon were cast They Burned those wicked Men that cast them in Dan. 3.22 Even such as had been over-forward both in their perswasion and in the Execution God over-rules the Water to be a Wall to his People Exod. 14.29 as he did the Fire there to slay his Enemies See the Consequences hereof in my Church History second Plot. CHAP. VIII Of Enoch's walking with God AS the first acceptable Worshiper of God was Abel so the first acceptable walker with God was Enoch in Scripture Record Here be two remarks upon Enoch recorded in Scripture The 1. is his Appearance in the World The 2. is his Disappearance to the World 1. His Appearance is attended with sundry considerable circumstance As 1. his Name 2. His Time 3. His Age and. 4. His Office or Employ 1. Concerning his Name Enoch which hath a double signification 1. Enoch signifies dedicated his Father Jared which signifies meek being a lowly and an Holy Man did dedicate this Son to God assoon as he had received him from God well knowing that he had given his Son Sin but he could not give him Grace and therefore he devotes him to God who must both take Sin from him and give Grace to him neither of which could the father do for the Son therefore did he dedicate him as Solomon did his Temple to the Lord to be sanctified by him and set apart for his proper and peculiar use Secondly Enoch signifies Cathechized or Instructed well knowing also that the care of the means was committed to the Father though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication as Jared had marr'd him by propagation begetting a Son in his own the faln Image so he must mend him by Instruction that the Image of God might be repair'd and recover'd in him thereby we find that cursed Cain had his Enoch also a Son whose Name was of the same signification Gen. 4.17 From whence may be inferred 1. That God gives his common blessings even to ungodly men to wicked Cain as well as to godly Jared God causeth the Sun to shine on the Just and Unjust A 2. Inference is Satan can imitate God in giving significant Names to Sons c. And 3dly There is a Dedication to the Lord as that of Godly Enoch was and there is a Dedication to the World and to the possessions thereof as this of Cain was for the City which he built he call'd after the Name of his Son Enoch that his Son might be styled The Lord Enoch of Enoch as being his best portion in both Worlds Psal 49.12 NB. Righteous Abel wanted Wife Children Cities c. for his Riches lay in reversion in the City of God The 2d Circumstance is the time he liv'd in 't was in the first thousand years of the World be is call'd the seventh from Adam to wit inclusively reckoning Him and Adam to be two of the number Jude v. 14. So he is Timed either 1. to distinguish him from the other Enoch who was the third from Adam Cain once coming between Or 2. To hold out a mystery in the number of seven the 7th person some say was a Prophet as the 7th day was a Sabbath this number of 7 is much insisted on in the genealogy of Christ Mat 1.17 Abraham was the 7th from Heber and from Abraham to David twice seven and from David to the Captivity twice seven again and from the Captivity to Christ again twice seven this very number of seven was to mind them of the Creation-Sabbath and us also of our Gospel or Redemption-Sabbath yea and of our Spiritual Sabbath or Rest in Christ here and of our Eternal Sabbath or Rest with Christ hereafter Moreover the very Heathens must have the seven Stars to look upon that this number of seven in their Mouths should mind them of the mystery Or 3. God is so exact in Scripture Record stating him the 7th Patriarch not onely to declare the genealogy of Christ in a more distinct Chronology of succession than can be found of any in the best humane Histories but also to shew both his great care of his Church and his great delight in his Church 1. His great care of it in upholding it by seven descents of Holy Patriarchs 1. Adam 2. Seth though Cain and Abel were both lost as to him and it placed in their stead 3. Enosh that is sorrowful at the growth of profaneness therefore was he so called 4. Cainan that is a Mourner for the corruption of his Times 5. Mabaleel that is a praiser of the Lord for the preservation of his Church notwithstanding all the enmity of the Serpent and of his Seed against it 6. Jared which signifieth descending not only because there was a Descending from evil to worse in the black line but also because this lowly Holy Patriarch did oft descend upon his knees before the Lord in prayer to preserve his Church then the 7th Our Enoch who was dedicated to God and well instructed in the good ways of God as before Thus the Church of God was propagated from one age to another even in the worst ages of the World a filthy scum arising at the top of it soon after the Fall of Man as most filthy dregs will be found at the bottom of the World in the last of times 1 Tim. 4.1 2. His great delight in his Church above all other his concerns in the World being only all of them in order to his Church hence it is that the Sacred Record of the Scripture mentions only the posterity of Cain which was to
were both blessed by Noah For first the Posterity of Cham is Thirty upon the Register but of Shem only Twenty six and of Japhet but fourteen And secondly Cham's Countrey to wit Canaan was the Navel of the World a Land that flowed with Milk for Necessity and with Honey for delight Exod. 3.17 where the hardest Rocks did Sweat out Honey and Oil Deut. 32.13 for them to suck and be satisfied Isa 66.11 A Land which God spyed out among all other Lands for his own peculiar people yea for himself to dwell in which indeed was the glory of all Lands Ezek. 20.6 Deut. 8.7 8 9. and 11.11 12. Lo this goodly Countrey was cursed Cham's Possession whose portion was in this Life Psal 17.14 when his two Blessed Brethren dwelt in the more Barren parts of the Eastern and Western World for their hope was not in this VVorld 1 Cor. 15.19 God deals with his people as the Inn-keeper doth with his Guests who lets them have his choicest Meats and his chiefest Lodgings but reserves the Inheritance for his Children and whatever provision they gather up till they Inherit though it may sometimes prove hard fare yet they have all upon Free-cost whereas the VVicked as do the Guests pay dear for all their better Enjoyments at last Job 20.14 15. Levit. 18.25 Ezra 9.11 They were fatted for their own Fall The third Note is Nimrod of the Posterity of cursed Cham was the Captain and Chief Master-Builder of the Tower of Babel for that was the beginning of his Kingdom Gen. 10.10 though not the end of it for he swam to the Grandeur of his Monarchy through a Sea of Wood while this mighty Hunter hunted Men more than Beasts to Sacrifice their Lives to his own Lust which when he had done he falls upon Building the Tower of Babel and the City of Babylon Gen. 11.2 4. in the Land of Shinar which signifies Hebr. that which scattereth for it had scattered out of it all its wicked Inhabitants they were all wash'd away with the Floud and scatter'd again by the confusion of Tongues at the Building of Babel Gen. 11.8 which was the great evil they feared ver 4. and by that Enterprize sought to prevent This wicked Work in Shinar as the Countrey of Chaldea is call'd Dan. 1.2 God did witness against and worded it with these bold Builders point to point Go to say they Gen. 11.4 Go to saith he ver 7. Let us Build up to Heaven and get up to God say they Hence the Poets feign their Gigantomachia or Giants War against Jove c. heaping Pelion upon Ossa one Mountain upon another Let us go down from Heaven to them saith he Let us make us a Name say they Let us confound their Language that they may not so much as know their own Names saith he lest we be scattered say they Let us scatter them abroad the World saith God ver 8. Thus the Lord confuteth their Folly from step to step and punish'd their pride for they did not Build for God but for themselves in contempt of God and for suppressing his Worship and setting up Idolatry Consecrating their Tower to Bel their Idol and adoring the work of their own Hands this brought confusion upon them thus provoking a Jealous God and no better an Issue may the Babel-Builders of our day expect God will turn them to Grazing as he did Nebuchadnezzar Dan. 4.30 32 c. who proudly speaks This is Babel which I Build for the Honour of my Majesty c. As old Babylon was the beginning of Nimrod 's Kingdom Gen. 10.10 So Rome or New Babylon is the Head of Antichrists Kingdom the Pope is the Nimrod of the World who Hunteth Mens Souls to Murder them Revel 18.13 as he did Bodies The fourth Note is Abraham's Ancestors were Contributers to and Abettors of this Building of Babel for 't is said Gen. 11.1 2. the whole Inhabitants of the Earth were of one Language and Journey'd from the Hills to the Plain and said one to another Let us Build the Tower c. to wit the Posterity of Shem and Jophet as well as of Cham all Recorded Gen. 10. NB. 〈◊〉 The Wicked are mixed among the Righteous in this World and though Nimrod was the Ring-leader as before of this Theomachy or Rebelling against God and made the first motion of this Enterprise Abiit tandem in studium Catholicum yet it gained an universal Consent even among Shem's Seed the Hebrews and therefore godly Heber their Father Exod. 1.15 call'd his Son Peleg Gen. 10.25 which signifies Division that he might have before his Eyes a perpetual Monument of Gods Just Displeasure against the proud Babel-Builders because then the Language was divided from the Hebrew and Aben Ezra over-boldly saith that Abraham himself was one of this number of Builders 't is more probable his Progenitors were so whatever Abraham was in Idolatry while young as before for they served other Gods Josh 24.2 Nor his Remote such as Noah Shem c. but his Immediate Progenitors from whom Laban learnt to consult his Teraphims Gen. 31.19 30. goodly Gods that could not secure themselves from Stealing nor from saluting Rachels Breech ver 34. and to Swear by those Idols call'd the Gods of Nabor ver 53. as well as the Gods of Abraham and of their Father Terah all which served strange Gods Josh 24.2 Even Abraham as well as the rest until God call'd him to his Foot Isa 41.2 from the Feet of Idols and from this Bel of Babel were he Born at that time This doth most highly advance the greatness of the Free Grace of God thus to call whom he will Mark 3.13 and to have mercy on whom he will Rom. 9.15 16. God found even Abraham himself ungodly Rom. 4.2 5. but he did not leave him so God must make us good or he 'll never find us so Indeed some say that the Posterity of Heber did not consent to the Building of Babel and therefore were not punish'd with the division of Tongues but retain'd their own Language yea and Countrey too the Eastern part and were not dispersed to Remote places but the general Opinion is that the Seventy Families dwelt together before the Building of Babel and all concurred in that Work they all living in that Countrey where the Tower was Built The fifth Note Doth Shem's Posterity assist Cham's to Build Babel and burn Brick with them in order thereto then Shem's Seed shall make Brick as Bond-slaves in Cham's Countrey to wit Egypt six Hundred years after for despising the Blessing of Shem Gen. 9.26 27. and for expecting a Shem or Hebr. Name by their Conjunctions with cursed Cham Gen. 11.4 of their own raising up in God-daring Work Therefore Abraham's Successors to wit Believers all of his Seed are call'd upon to come out from Babylon c. Revel 18.4 and not to assist in any such God-provoking Enterprize as Abraham's Predecessors did we must leave that Work to Cham's Posterity
his unkind Unckle in a strange and far Foreign Country To wit his Vision of the Ladder Jacob in an extraordinary manner kept tight to God and close with him both in his sore Travels and in his hard Service which his posterity did not though in the Service of no such Churlish Master as Laban but of a gracious God therefore shall he have extraordinary supports God himself when forsaken both of Father and Mother doth take him up Psal 27.10 and comes to comfort him with many comforts whereof this Vision of the Ladder is the first being a parabolical Vision of a Coelestial Ladder on purpose let down from Heaven by the God of Jacob to convey some Cordials into his wearied panting and troubled Heart In this Vision there be Four Remarkable circumstances to be handled 1. The Time 2. The Place 3. The Manner 4. The Matter of it 1. The Time when it was a most blessed and seasonable Time wherein this poor Worm Jacob Isa 41.14 was driven from home Houseless and Harbourless yea Fatherless and Motherless they were now both at distance from him and could not help him we may easily imagine what perplexing thoughts crouded into Jacob's mind while he was Hoofing it all alone with many a weary Foot-step and came to rest his tyred Body at Bethel which was Forty Eight Miles from Beersheba That was the time when God gathered him up as the Psal 27.10 signifies for a Forlorn Creature with God the Fatherless find Mercy Hos 14.3 he will not leave his Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans or Comfortless Joh. 14.18 such as are left to the wide World and lost in themselves God takes care for see 1 Sam. 22.2 3. Joh. 9.35 and Jer. 30.17 The very Abjects of the Worlds hatred and scorn for godliness sake are the fittest Objects of Gods compassion and kindness God regards the Prayer of the destitute or as the Hebrew word signifies the worthless shrubs of the Wilderness trampled upon by Beasts and unregarded Psal 102.17 Jacob here was a poor bewilder'd Creature destitute of all humane helps and then God himself becomes his Hospital God did not now despise Jacobs Prayer which so godly a Man as he was could not but pour out before him Psal 32.6 and in the multitude of Jacobs thoughts within him when he came well wearied to lye down for rest Gods comforts delighted his Soul Psal 94.19 He had his Cordial the World knâ—ws nothing off Prov. 14.10 When his Head was full of perplexing thoughts his cogitations might be intertwined and insnarled like the Branches of some Trees and ploddings upon his presâ—nt sorrows and sufferings yet then was his Heart cheared with this Vision when he knew not what to think or which way to take or turn then had he this Divine Consolation suaves habuit somnos suaviora verò somnia He had a sweet Sleep but yet a sweeter Dream God is a God of judgment waiting to be Gracious Isa 30.18 knowing how to time his Comforts best for his comfortless Servants they shall be comforted in the best Season And were we but Fatherless enough and destitute enough withdrawing our carnal confidence from Men and means now when there is a Damp upon our Hopes and a Death upon our Helps in all humane ways and cast our whole burden upon the Lord Psal 55.22 He would become our Tutor and Protector and certainly sustain us Deo confisi nunquam confusi they who place their whole confidence in God shall never be confounded no nor so much as be ashamed Isa 28.16 Rom. 9.33 and 1 Pet. 2.6 All the preliminary or previous discourse aforesaid is reducible to this first remarkable circumstance The Time when to wit when Jacob was Banished after he was Blest and double Blest when he was a poor Pilgrim a Trotting Traveller well weary'd with his Forty Eight Miles Journey on Foot and all alone then had he this Vision The Second remarkable circumstance is the place where 't is call'd a certain place Gen. 28.11 but more plainly named Bethel ver 19. 't was a marvelous providence that brought him to this certain place Jeremiah saith O Lord I know that Mans way is not in himself Jer. 10.23 It is not in Man that walketh to direct his own steps Man is not Master of his own work way or will This Text doth mainly make saith Oecolampadius against the Doctrine of Free-will seeing the Power and Providence of God doth over-rule all the power and policy of Man yea of the most potent Man and mightiest Monarch in the World as Ezek. 21.21 God directed proud Nebuchadnezzar to Steer his Course toward Jerusalem when he was at a stand and debating to go towards Rabbah the chief City of the Ammonites God there disposeth the King of Babylons Divination though it was from the Devil according to his own Decree for as Jerom saith that Monarch mingled his Arrows on one of which was writ the name of the Royal city of the Jews and on another that of the Ammonites then being blindfolded he draws the Arrows out of the Quiver wherein they were put together and the first he drew out had Jerusalem writ upon it by which it was Divined that he should go with success against that City though this Art of Divination was Diabolical yet was it ordered and over-ruled by a Divine Hand and therefore Gods Prophet could foretel it would fall out thus when none of the Devils Chaldean Sorcerers could tell the King so The Lot is cast into the Lap but the disposing thereof is from the Lord Prov. 16.33 even casual and Contingent Lottery is guided by providence Thus according to David's words Ps 37.23 the steps of this good man Jacob were ordered by the Lord who brought him to this certain place and it proved an happy place to him where he had this Heavenly Vision which may well serve to comfort and encourage ☞ 1. Spiritual Travellers who love the Lord and are loved of him as Jacob did and was God directeth their steps Prov. 16.9 As God chose out the Israelites way in the Wilderness all along as they went through it so he doth still for those that are good even Travellers towards Heaven whereof their Canaan was a type not always the shortest but ever the safest way not always the straightest way but ever that which conduceth most to bring those Mystical Travellers well yea best to their Journeys end All true Christians are a brood of Travellers whereof Jacob was the Father as before as therefore Israel in the Wilderness so we must follow God though he seem to lead us in and out as he did them backward and forward as if we were treading a Maze Abraham our Father did follow God blindfold not knâ—wing whither he went Hebr. 11.8 Though he knew not whither he went yet this satisfy'd him he knew with whom he went our God will certainly bring us not only to a certain place as he did Jacob here but to the most
motion I shall not determine however Gods high and holy Hand was in it whereby he bound the Hands of those conspiring Villains to the good Behaviour so effectually as if God had come from Heaven and had immediately manacl'd them so that they could not lift up all or them one Hand to Murder Joseph 2. The same God that did manacle their Hands before shackles their Feet now they cannot stir a foot without Gods leave no more than lift a Hand Oh how God coucheth those Blood-hounds and makes them lye down here till the Merchants of Midian come from Gilead to them Gods thoughts wore far differing from yea contrary to theirs They design'd nothing else in their sitting down to eat but to fill their paunches or it may be to stifle their Consciences which might probably prick them for what they had done by Feasting and making merry or to refresh their tyred Spirits being possibly almost spent in tugging poor Joseph or to rejoice together for being freed from their Dreaming Brother But God designed other and better things that is that they should remain there and not remove thence till the Midianite-Merchants came thither to rescue Joseph out of their unnatural inhumane and unbrotherlike Hands They sat down to rejoice for their riddance of Joseph had not their Consciences been fast asleep as Jonah was in the side of the Ship Jon. 1.5 they should rather have sate down to weep for their wickedness against him No doubt but there was the Devils Hand in this their posture of sitting down for surely he had drawn an hard Hoof over all their Hearts so that either they felt no remorse upon reflecting on themselves for their unparallell'd especially among the Patriarchs impiety at the present or if they found any regret and recoilings of their Consciences they fall on Feasting and mad Merriment-making thereby to muffle and muzzle up the Mouths of their horrible guilty Hearts as cursed Cain did when he had slain his Brother Abel went to Build a City that the noise of his Axes and Hammers used in his Building and Battering work might deaf and drown the hideous shrieks and horrid outcries of his own clamorous Conscience Gen. 4.15 16 17. Thus those harden'd Villains sought to ease their inward Gripes by eating and making much of themselves as if doing mischief to their Brother had been a meritorious Act and matter of joy they drank Wine in Bowls saith the Prophet Amos Amos 6.5 6. but not one Man was sorry for the affliction of Joseph who was then pining in the Pit while they were Feasting themselves because freed of him They should rather have been sick at Heart as Amos's his words import velo nechlu non condolent ceu cruciantur gnal sheverim Joseph they should have condoled it Cordially and the confraction of Joseph or their breaking him to Shivers as the Hebrew word is should have been a cor-dolium to them and break all their Hearts into shivers also Poor Reuben was indeed grieved so far as he durst shew it among so many that were outragious ☞ And Joseph forgat not his Half-brothers kindness when he came to his own Splendid and Courtly-greatness as before So God who is all Bowels will not forget them who commiserate his afflicted Joseph's and concern themselves to relieve them as they have opportunity and ability Thus we see there was the Hand of Satan in their thus securely sitting down as if they had not sinned at all but without controversie there was an Eminent hand of God in it that they must sit down there and not wander thence among their Flocks and Herds as was their frequent practice no they must stay in that place until the Midian Merchants came up thither and then God stirr'd up another friend to Joseph from among those very Conspirators against him beside Reuben aforesaid even Judah who takes the Divine hint of a fit and fair opportunity for delivering Joseph his Brother from dying by Famine as his Elder Brother Reuben who had deliver'd him before this from dying by the Sword This brings me to the second Remarkable Circumstance which the most wise and gracious God ordered in order to Joseph's Deliverance 'T was at that juncture of time when poor Joseph far enough off from his affectionate Fathers Eye and from all other Friends furnish'd for his rescue was most miserably handled by his merciless Brethren one while they would dispatch him outright by stabbing him and when wrought and brought off from this Resolution another while they resolve to destroy him gradually by famishing him so to die a lingring Death as before In pursuance of this sorer pain and punishment they had as Josephus saith bound Joseph with Cords put him into a deep Pit or Well that he might perish there with hunger while they were Banquetting with Delicates and Carousing Delicious Cups Immediately after saith Josephus they had gather'd in their Harvest and Harvest-joy was so great that the Jews solemniz'd it with Feasts of rejoicing Levit. 23.10 16 17 39 41. Deut. 16.9 11 13 14. and 't is ranked as with the joy of Marriage Cant. 3.11 when Man rejoiceth at the finding of his lost Rib so with the joy of Victory Isa 9.3 As in Times of peace the joy of Harvest is the greatest publick joy so in Times of War is the joy of Victory which oft-times after the sharpest Battels is grounded upon reaping the richest Booties as Numb 31.9 27. Judg. 5.30 1 Sam. 30.16 19 20 22 23. 2 Chron. 20.25 28. Psal 68.12 and 119.162 If Josephus judge right of the time of their sitting down to eat here that it was soon after Harvest no wonder if they had their transports in Feasting however at the same time their poor Brother was afflicted in Fasting and the time of their Mirth was the time of his Mourning It was certainly a sad Spectacle to see poor Joseph stript of his Colour'd Coat bound Hand and Foot with sharp Cords and cast down into a deep Pit wherein as Rabbi-Solomon saith were Serpents and Scorpions and all this done to a Brother by the Hands of his own Brethren 't is true we have not one word written in Scripture how Joseph took all these Injuries being Innocent from his Brethrens Hands nor what he said to save himself from being destroyed by them Yet their own Confession they made when God had put them upon the Rack of remorse for their Barbarity toward Joseph doth plainly intimate that he used many intreaties to them but their Hearts were so hardened that he could not be heard by them compare Gen. 37.23 25. with 42.21 But how much more sad a Spectacle was it to see poor Joseph in the Pit put there on purpose to perish and pine away where Serpents and Scorpions if there were any as the Rabbi boldly enough affirmeth would have done him the greatest kindness to sting him and dispatch him at once We may easily imagine what sighs and groans what prayers and tears poor
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
to the Custome of the Persians c. as Sanctius saith Or 2. They were rather living Horses because had they been graven Work the Scripture would have express'd the Matter they had been made of as it doth of Aaron's golden Calf and Moses's brazen Serpent c. beside saith Lavater 't is said he only took away those Horses but burnt them not whereas the Chariot he burnt and 't is not said he took it away c. N. B. Those Horses were kept to carry the Sun-worshippers in a Chariot with speed every Morning to worship the Sun at its first peeping forth This Nathan Melech which signifies the King's Gift though a Courtier thought it an Honour to be Groom of the Suns's Stable but Josiah spoil'd his Honour and all else c. Mark 5. Josiah brake down all the Altars ver 12. whereof some were built upon the Roof of the Royal Palace so mad were they upon their Idols and others in the two Courts of the Temple not being content with the common and publick High Places and Altars they would have such in private for secret Service And though Manasseh after his Repentance had demolish'd what he had made 2 Chron. 33.15 yet he did not so abolish the Foundations of them utterly hence they became Snares to his Successors saith Grotius Jer. 19.13 Zeph. 1.5 those Idolatrous Kings saith Menochius worshipp'd the Host of Heaven at their Altars on their House-tops but pious Josiah in Post-haste as Ruts Heb. signifies pull'd them all down perfectly Mark 6. He destroy'd the High Places which Solomon in the time of his Apostasy had built to gratifie his Foreign Mistrisses 1 Kings 11.5 6 7. and that upon Mount Olivet ver 13. here even in the sight of the Sanctuary So this Impudency did out-face the great Jehovah who could not look out of his Temple the place of his Habitation but he saw those abominable Idols upon that Vile-Hill which therefore he calleth here not Har-Hamiscah the Mount of Anointing or Olives as Piscator well observes but Har-Hamaschith the Mount of Corruption for here the People had corrupted themselves with Idolatry as 't is said Exod. 32.17 and Deut. 32.5 all those Idols are call'd Abominations because they were abominable in themselves and made their Worshippers abominable to God yet had they not made the place it self so abominable but afterward it became our Saviour's Oratory or usual Place of Prayer whither he was wont when at Jerusalem to retire for Privacy Luke 21.37 and 22.39 N.B. From whence we may learn that such Places as have been abused to Idolatry may yet be afterward used for God's Service especially when God raiseth up such a Reformer as Josiah was who removed all those Abominations notwithstanding the Authority of Solomon was upon them wherein he excell'd all the Kings that went before him c. Mark 7. Good Josiah brake in pieces all the Images c. ver 14. those that were the most curious Mawmets and Monuments of Idolatry he spared not though undoubtedly some corrupt Courtiers about him could have wish'd the contrary No doubt but they pitied that those prancing Horses of the Sun the swiftest Creatures dedicated to the swiftest God saith Xenophon should be kill'd and the curiously fram'd Chariots burnt but Zeal transports this pious King to make away with all cutting down the most delicate shady Groves and fills them with the Bones of those Idolatrous Priests which he caus'd to be digg'd out of their Graves ver 16 18. by this means saith Vatablus he polluted their Places of Idolatry as ver 8 10. knowing that especially among the Jews the least touch of a dead Carkass or its Bones would horribly contract a legal Contamination so they would never frequent those Places where Dead-mens Bones lay in such a superstitious Manner as formerly they had done Remark the Third His Reformation in Israel after that in Judah Mark 1. Moreover Josiah went to Bethel ver 15. which belong'd to the ten Tribes 1 Kings 13.1 saith Vatablus but Lavater addeth this good King did not stretch his Power beyond his Bounds notwithstanding for the ten Tribes being now in Captivity the Land of Israel seem'd now returned to its right old Landlord of the House of David and though this was suspended for a Time by God's grant of the ten Tribes to Jeroboam and his Successors yet these being all extinct it returns to Josiah especially seeing God had both predicted and promised that this same King by Name should do this 1 Kings 13.2 whereby Josiah had Power from God who ordain'd him and commanded him to do it Thus Josiah rightly began his Reformation at Bethel in an abandon'd Land Mark 2. Some Sepulchres he searched namely those of the Idolatrous Priests ver 16. whose Bones he digg'd up and burnt them upon Jeroboam's Altar to pollute it for Idolatrous use this had been foreseen and foretold above three hundred Years before 1 Kings 13.2 Their Sins God punish'd in the Place where they had been committed and God's forbearance for so long a Time was no forgiveness in God's Decree Nor doth the King trust his Officers but sees all done with his own Eyes wherewith he espied another Sepulchre which he molested not ver 17 18. namely that of the Man of God that had predicted these things 1 Kings 13.2 11 30 31. probably this was known by such a Grave stone as Jacob set upon Rachel's Grave Gen. 35.20 with some Inscription upon it When he saw it he said Let no Man move his Bones which shews God's care that the dry Bones of his Servants may quietly rest And the Bones of that old lying Prophet fared the better for being mixed together with the Bones of the Man of God but especially because he believed the Truth 1 Kings 13.32 Mark 3. And so he goes on with Reformation throughout the whole Country and Kingdom of Israel call'd oft Samaria as here ver 19. and 2 Kings 17.24 he destroy'd all Relicks of Idolatry in Samaria as he had done at Bethel As for the Royal City Samaria it self it is not said that Josiah entred into it for the Inhabitants thereof did cleave close to their Idols 2 Kings 17.41 some suppose that the King of Babylon needing Hezekiah's assistance against the Assyrian his Mortal Enemy might enlarge Hezekiah's Dominion over the then abandon'd Countrey of the ten Tribes at least in Matters of Religion as seems probable from 2 Chron. 30.1 4 5 6. and the same Power seems to be continued by the King of Babylon to Manasseh betwixt whom there was some League upon which he was return'd home to his Kingdom 2 Chron. 33.13 and this Dominion over Israel might accordingly descend down to Josiah indenting with him and his Predecessors to defend the King of Babylon against the King of Egypt who therefore was so zealous against Pharaoh-Necho 2 Chron. 35.20 c. If so then Josiah was not over busie beyond his bounds in Reforming Israel as well as Judah Mark
c. The same Nebuchadnezzer who had assaulted Jehoiakim 2 Kings 24.1 and took him 2 Chron. 36.6 the same who had carry'd Jehoiakin Captive to Babylon 2 Kings 24.15 and now being thus provok'd by Zedekiah he sets on him likewise and besieges Jerusalem in the ninth Year of that last King and in the tenth Month c. Now the Evil came Ezek. 7.5 6 and 24.1 Zach. 8.14 both with a Witness and with a Vengeance c. Mark 1. A most numerous Army set this large City round about with a close Siege which lasted to the eleventh Year of Zedekiah above a Year and half 2 Kings 25.1 2. to cut off all Provisions from it Mark 2. Though this Siege was rais'd for a Time by the coming of Pharaoh Hophra to relieve their old Confederates near to them Jer. 37.5 11. yet this proved but a broken Reed to Judah Ezek. 29.6 7. for when he saw the Chaldeans too strong for him he return'd home to Egypt and the Chaldeans to the Siege Hophra came out like Thunder but went back like Smoak Mark 3. The Chaldeans foreseeing their Siege was like to be long against so well a fortified City built Forts against it which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts Arrows or Stones into the City Jer. 52.4 Ezek. 4.2 and 17.17 Mark 4. During this long Siege which Cluverius saith lasted till the third Year Jeremy knowing God's Will ceas'd not to press Zedekiah to a yielding up the City saying He that goeth forth to the Chaldeans shall live c. Jer. 38.2 17. At this the prophane Princes are highly provoked as if he weaken'd the Hands of the Men of War ver 4. they procure his casting into the Dungeon out of which Ebedmelech deliver'd him ver 12. Mark 5. As the Force without was fearfully obnoxious to the City so the Famine within was ten fold more insomuch that Fathers did eat their Sons and Sons their Fathers Ezek 5.10 and Mothers their Children Lam. 4.10 and this Famine was follow'd with a grievous Pestilence Jer. 21.6 7 9. and 24.10 Mark 6. The Besiegers made a breach in the Wall at which they entred and seiz'd upon the middle Gate 2 Kings 25.4 Jer. 39.3 upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way having the Advantage of the Darkness of Night and possibly some Vault under-ground as Ezekiel had foretold Ezek. 12.12 Mark 7. The Chaldees that were round about the City discover'd him by their Scouts pursue overtake and apprehend him 2 Kings 25. v. 5. and bring him to Riblah v. 6. where the King of Babylon doom'd him for his Perjury Ezek. 17.18 to see his Sons slain before his Eyes as fellow Rebels a sad Spectacle and then have the Eyes of his Head put out who had put out the Eyes of his Mind long before else his Prevision by the Prophets Jer. 32.4 and 34.3 and Ezek. 12.13 might have been a Prevention Mark 8. Josephus observes that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted who tells him there He should go to Babylon and of Ezekiel who saith He should not see Babylon which were seeming Contradictions hereupon he concluded that both these Prophecies were false and both were lying Prophets Joseph Antiq. 10.11 yet both were made good by the Event for he was indeed carryed Captive to Babylon but could not behold it because his Eyes were put out before at Riblah and he went blind to Babylon The Dutch have a Proverb Whom God designs to destroy he first puts out his Eyes neither the false Prophet Zedekiah nor the fond King Zedekiah could unriddle it c. Remark the Second Is the Destruction of the City and Temple and of the Kingdom Mark 1. Though Jerusalem had been the Joy of the whole Earth and the City of the great King beautiful for Situation Psalm 48.2 yet now is it broken up 2 Kings 25.4 by the Besiegers who broke down the middle Gate Jer. 29.3 4. there entred they and took the City and plunder'd it c. Mark 2. They then burnt the Temple after they had plunder'd it of all its Treasure which had now stood four hundred seventy Years and upward saith Josephus 2 Kings 25.9 10. 2 Chron. 36.18.19 and Nebuzaradan burnt down Kol-Beth Gadol Heb. every great House sparing the smaller saith Piscator for the poorest sort were to remain behind c. 2 Kings 24.14 and 25.22 Mark 3. This Captain of the Guard which some sense Hebr. Rab tabbuchim as Vatablus Piscator Osiander call the Master of the Butchers or Slaughter-men so his Sword-men seem to be called for their bloody Cruelty after he had ruin'd both sacred and civil Fabricks and Palaces firing both the Chief Priests and the Chief Princes out of their lurking Holes where they lay absconded in some secret Corner of the Temple c. All these he sent to Riblah where the King of Babylon slew them as chief Incendiaties in the Rebellion saith Sanctius and of Zedekiah's Council Mark 4. Dr. Lightfoot observes that this Seraiah who was slain here 2 Kings 25.18 21. was High Priest and Father to famous Ezra Ezra 7.1 and Zephaniah was the Sagan Suffragan or second Priest who upon any extraordinary occasion of Sickness or casual Contamination saith Mr. Gattaker whereby the High-Priest was disabled to officiate this Grand Deputy was to supply his Place N.B. These two came to such a fatal end at the fall of the Temple as Hophni and Phinehas had at the Ruine of Shiloh Mark 5. The Time when the Temple and City were fired This was on the seventh Day in the fifth Month 2 Kings 25.8 which was in our July in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity Zech. 7.3 bewailing the fall of Jerusalem c. with Psalm 137. and this seventh Day Sanctius supposeth to be the Sabbath-day whereon this prophane Person Nebuzaradan purposely brought into the Temple his Pagan Crew to eat drink and be merry therein and when they had thus polluted the Temple with their Pagan prophaneness he set it on Fire upon the seventh or Sabbath day and it continued burning before it was wholly consumed until the tenth Day mentioned Jer. 52.12 13. Mark 6. Munsterus out of the lesser Seder Olam makes the Time of this Destruction of the Temple and City to fall out in the three thousand three hundred and eight Year of the World and eight hundred and fifty Years after Israel's entrance into that Land but Learned Dr. Vsher's Computation doth better in carrying it up higher to three thousand four hundred and five Years from the Creation And Dr. Lightfoot advances it highest of all to three thousand four hundred and twenty Years c. saying that the eleventh Year of Zedekiah and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall and then were Ezekiel's hundred and ninety
20. hereby all beard their Doom Princes as well as People Mark 3. Jehoiakim had so Debauch'd his own Conscience that he falls into a Rage to hear this Divine Revelation This was the Ninth Month answering to the latter part of our November and the former of our December so 't was a Cold Season yet the King's Soul was colder than his Body for while he was warming the latter in his Winter-Chamber the former was cold and careless of calling upon God not at all countenancing and encouraging his People with his Presence who at this very juncture were now Cold and Empty Fasting and Praying in the Temple and had been hearing the word of God read to them by Baruch ver 20 21 22. Mark 4 No sooner had Jehoiakim heard two or three Columns read by Jehudi but he Tiger-like catches up the Penknife cuts this precious Piece in Pieces and casts it in to the Fire ver 23 24 yet neither the King nor those cursed Court-Parasites were afraid N. B. Jehoiakin's Father good Josiah had his Heart melted at the hearing of the Law 2 Chron. 34.27 but so had not this desperate degenerate Son of his who like a Frantick Person doomed those innocent Papers as it were to a double Death they must be both cut and burnt and he himself will be the Executioner Mark 5. Elnathan who had been too active before for the King in apprehending and executing Vrijah the Prophet Jer. 26.22 and now possibly touched with some remorse interceded with the King for the Rolls saving c. Jer. 36. ver 25. Notwithstanding this Intercession of Elnathan and his two Partners Delaiah and Gemariah Jehoiakim desperately runs on headlong to perpetrate that unparallel'd Impiety to destroy it and not only so but immediately in a rage sent his Serjeants to Arrest Jeremy and Baruch but the Lord hid them from the hands of his Blood Hounds ver 26. N.B. The Rabbins say God cast a Scotoma or Mist before their Eyes as Gen. 19.11 and 2 Kings 6.18 or God might provide for them an hiding Place in some honest Man's House as those Princes had advised them to do ver 19. which they might warrantably do when hunted for their precious Lives seeing there is no Fence but Flight nor Counsel but Concealment to succour an Innocent Subject against the Mad Fury of an enraged Soveraign Mark 6. Shall this Frantick King escape by Iniquity No verily God in anger casts him down Psalm 56.7 for here he is made to know as God's Word cannot be bound 2 Tim. 2.9 so nor can it be burnt or abolish'd by all the Tyrants of the World God will revive and preserve it Matth. 5.18 as he doth here ver 27 28. adding a most doleful Doom to this destroyer of it ver 29 30 31 32. In the new written Roll 't is said that his Successor should but sit on the Throne for three Months and some odd Days and that himself should have a most Infamous Funeral the Burial of an Ass threatned before Jer. 22.19 whereas his good Father Josiah both lived and died in Glory c. Remark the Sixth No Historical Passage is found Recorded in Scripture as precisely fixed upon either the third fourth fifth sixth or seventh Year of the Captivity The Story of Jeremy's setting Wine before the Rechabites is indeed said to be in the Days of Jehoiakim Jer. 35.1 but in what Year 't is not mentioned yet as the end of that Action is clearly express'd that their abstinence from Wine c. did shew their faithfulness to a Law of their Father to aggravate thereby the Jews falshood and faithlesness to the Covenant of their God so they tell the Prophet there ver 11. the Reason why they now had left their Tents and were come into the City 't was for fear of the Chaldeans and of the Syrians that join'd with them to invade the Land 2 Kings 24.2 which was the Army that came up against Jehoiakim when he rebell'd against the King of Babylon as is before noted at the Instigation of the King of Egypt Therefore this Relation of the Rechabites must be about the latter Years of Jehoiakim who in the eleventh Year of his Reign which Dr. Lightfoot reckons the eighth Year of the Captivity was Captivated kill'd and buried with the Burial of an Ass 2 Kings 24.2 5 6. 2 Chron. 36.5 6. Jer. 22.19 and 36.30 31. Ezek. 19.9 't is supposed from this last Scripture that the Chaldeans put an Iron Collar upon this Captive-King's Neck and fasten'd an Iron Chain at it to drag him to and fro at Pleasure which Chain was enough to change the Roaring of this Lion into the Roarings of a despairing miserable Caitiff This hard usage might soon kill this proud King and break his haughty Heart c. which being done and he Dead they cast his Corps out like Carrion into some by-Corner c. N.B. A Just Hand of God upon this wicked Prince that he who had made so many to weep by his squeezing so much Money out of them to please Pharaoh should have none to weep over him when Dead that he who had so stately a Palace in Jerusalem should now not have so much as a Grave to House his Carcase in but be in an infamous Manner thrown into a Ditch or on a Dunghil to be devoured by the Beasts of the Earth and by the fowls of Heaven Remark the Seventh The Scripture of Truth doth in the next Place relate the most remarkable Occurrencies As First Of the eighth Year of Nebuchadnezzar's Reign 2 Kings 24.12 which was likewise the eighth Year of the Captivity for there is a Synchronism betwixt them both being of one Time and running in Parallel Lines together then were three thousand twenty three Jews carried Captive to Babylon at Jehoiakim's Captivity Jer. 52.28 which saith it was done in the seventh Year This seeming Contradiction Grotius Vatablus and Dr. Lightfoot do reconcile saying First The Siege began in the latter End of the seventh Year and the City was taken in the beginning of the eighth Secondly In the same Year was the next Captivity of Jehoiakin or Jeconiah who reigned but three Months and ten Days of that Year as before he was no sooner on the Throne but Jeremy denounceth his Captivity and the fall of that earthly Kingdom of Solomon calling the Earth Earth Earth to hear the Word of the Lord Jer. 22.24 29 30. and thereupon foretelleth the Spiritual Kingdom of Christ one greater than Solomon Jer. 23.5 6. denouncing woes against those cursed Guides that hastened the Ruine of David's earthly Kingdom from thence to the End then it was that ten thousand out of the City and eight thousand out of the Country were carried Captive 2 Kings 24.14 to 17. and with them Mordecai Esth 2.6 and Ezekiel Ezek. 1.2 and 40.1 Thirdly In the ninth Year of the Captivity came Zedekiah to the Kingdom 2 Kings 24.17 to 20. Jer. 52.1 2 3. 2 Chron. 36.11 12 13. the
words of Exod. 15.11 which was the Motto upon the Maccabees Ensign in their Wars c. But the Rabbies say tho' they were Chaldee words writ at length yet in Samaritan Characters beside the Interpretation was Metaphorical as weighing in a Balance and above all God had blinded all the Wise-men's Minds reserving this Honour for Daniel Mark 5. The Interpretation 1. Mene Mene ver 25 26. The word is doubled saith Vatablus and Calvin for more Confirmation or because both the Jews Captivity and Belshazzar's Kingdom were now compleated in Number saith Maldonate both those two Reckonings were now cast up c. 2. Tekel ver 27. Thou hast no Weight nor Worth in God's Balance as thou hast made light of God of his People and Vessels so God Accounts as light of thee thou art now to be cast away as Reprobate Silver according to all former Prophecies in Isa 13 and 14 c. Jer. 25.12 and 50 and 57. and Dan. 2.32 saith Maldonate 3. Peres ver 28. Thy Kingdom is Divided between the Medes and Persians They are jointly call'd a Chariot with a couple of Horsemen c. Isa 21.7 9. and thus Daniel Interprets it for Cyrus the Persian was joined with Darius the Median in the Siege of Babylon tho' the latter only carries the Name here saith Dr. Lightfoot because he was the much Older Man and indeed Cyrus's Grand-father as Heathen Writers do affirm Mark 6. Belshazzar without any Nay-say performs his Promise as loath to be worse than his word so Herod Matth. 14.9 and desirous to oblige Daniel 's favour at a dead lift And Daniel at length admits it partly that he might not seem too rudely to slight the King's Kindness as one disaffected and partly that he might be the better known to the Persians and so become a Comfort to God's poor People as afterward he did c. Remark the Eighth Babylon is taken Belshazzar slain and Darius succeeds v. 30 31. Mark 1. Maldonate out of Xenophon saith That the Babylonians kept Carrousing with their Cups that Night after their sumptuous Supper Feast bragging how they were Victualled for 20 Years Siege and not at all fearing the Assault of the Besiegers who immediately began to Storm the City Somno vinoque Sepultam half drowned in Drink and Sleep The Centinels and Watchmen give the Alarm as Isa 21.5 crying Arm Arm And one Post runs to meet another to tell the King that his City was taken at one end as Jer. 51.31 All being punctually foretold fifty Years before this Mark 2. Tho' Josephus saith nothing of the manner how Babylon was taken yet other Learned Men say it was betrayed by Gaddatha and Gobryas two of Belshazzar's Courtiers whom he had wronged upon which they to be reveng'd of him fled to the Besiegers directed Cyrus 's Soldiers a private way into the City and into the King's Palace and first Killing the Guard they kill the King saith Xenophon Mark 3. This was the fatal Night wherein famous Babylon fell according to many Predictions of the Prophets as by Isaiah 1. Isa 13.17 God stirred up the Medes c. and Lucifer 's is faln from Heaven the King of Babylon had been the Terrour of the World so call'd the Morning Star Isa 14.11 12. and 20. Belshazzar being slain at his Drunken Feast was not Embalmed as was their custom with Kings but wanted Funeral Rites those Dues of the Dead Again Isa 21.2 3 4 5. The Prophet Acts Belshazzar's part crying I Belshazzar am in a woful case c. the Night of my Pleasure and Revelling is turn'd into Fear the Hand-writing of the Wall has marr'd my Mirth I cry'd Prepare the Table but 1. more need have said Prepare the Battel Again Isa 47.7 8 9 10 11. Babylon the Lady of the World becomes a forlorn Widow bereft of her Children to wit Monarchy and Kingdoms 2. Jeremy foretold all this with Isaiah as Jer. 25.12 16. Babylon shall be moved and she shall be Mad. Again Jer. 50.17 18. Belshazzar 's Bones shall be broken and his Empire translated to the Medes and Persians Again Jer. 51.2 13 39. God sends Fanners that make clean work its end was come their Wine at their Drunken Feast was mix'd with the wrath of God so it wrought speedily and furiously and Bel is made to belch up all his Spoils ver 44. yea the Vessels of the Temple Ezra 1.7 and 5.14 and Babylon is spoiled ver 55 c. 3. Habakkuk foretels the Fall of Belshazzar whom he brands with four Faults a VVine-bibber c. Hab. 2.5 c. denouncing dismal Woes against him and his City to the end of the Chapter especially for forcing Drink upon others ver 15. the practice of Roaring Boys in our days not observing Esth 1.8 c. Ahasnerus's Law and Quinetiam Spartae mos est laudabilis ille Vt bibat Arbitrio pocula quisque suo Let every Man drink what he listeth without forcing c. N. B. Babylon was first built by Nimrod as Nineve was after by his Nephew Ninus Gen. 10.11 Historians tell us its Walls were strong to a Miracle being two hundred Cubits high of the largest size of Cubits and fifty Cubits thick having an hundred Brazen Gates and many stately Towers c. It had lasted the head City of the Assyrian and Chaldean Monarchy for 1700 Years until Cyrus came and then down tumbles Babylon with its strong Walls Gates and Towers N. B. As certainly speedily and utterly as the literal Babylon did here fall accordingly shall Mystical Babylon do in God's time Babylon is fallen is fallen Rev. 14.8 and 18.2 is borrowed from Isa 21.9 Daniel tells Darius's Age Dan. 5.31 to shew the Destroyer of Babylon was born in that very Year wherein the King of Babylon was destroying Jerusalem thus God provided a Remedy for the Jews when the Malady lay so heavy upon them c. Daniel CHAP. VI. and Ezra CHAP. I. THESE Two Chapters give an Historical Relation of the two Great Conquerours of Babylon to wit Darius and Cyrus in order to the Deliverance of the Jews out of their long Captivity First The 6th of Daniel gives an Account of Darius the Median Mark 1. Darius hath the Honour given him by Daniel Dan. 5.31 of Conquering Babylon and taking upon him the Kingdom not only because he was Cyrus's Grandfather as Herodotus Xenophon and Justin affirm but also because he was the much Senior to Cyrus in the Siege and was Chief in the Quarrel against the Chaldees saith Pererius and Cyrus was only call'd in as Dariu's Assistant saith Maldonate for the War began not betwixt the Chaldees and the Persians but with the Medes against them as Herodotus teacheth And Cyrus saith Calvin was content to be a Sharer only in the Conquest easily allowing the Title of it Seni Ignavo to the old superannuated Grandsire to whom wanting Children he was Heir Apparent of the Kingdom of Media as he now had for some time present Possession of the