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
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
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
great Cities named ver 17. therefore their Doom was they shall have Slavery instead of Slaughter Hewers of Wood and Drawers of Water shall they be to Israel 'T is a Scripture Phrase of the lowest Rank of Mankind Deut. 29.11 as employed in the meanest and most sordid Drudgery The Magistrates still'd the Murmurers with this plausible Motion ver 21 c. Though they be freed from a Natural Death because of the Prince's Oath yet shall they be damned to a Civil Death by the Prince's Sentence Their Slavery is a sort of Death which will both sufficiently punish them for their fraud and bring considerable benefit to Israel not only in exempting every Israelite from all Drudgery Work but also in getting Gain by the Service of those Slaves and this was the Curse which Noah prophetically pronounced against Cham the Father of those Canaanites that he should be a Servant of Servants unto his Brethren Gen. 9.25 which now was verified in his Posterity Yet such was the transcendent Mercy of God towards them so as to turn this Curse into a Blessing for their Service was to Minister unto the Levites as the Levites did to the Priests in the Sanctuary both in the Tabernacle and in the Temple whereby they had a nearer approach unto God for the good of their Souls this gave them Opportunities to partake of the things of God and to behold his face in Righteousness Psal 17.15 Hence 't is supposed they are call'd Nethinims which signifies Deo dati Men given to God 1 Chron. 9.2 and Ezra 2.43 In the former of which Scriptures they are Ranked with the Priests and Levites A free Grace to those who had saved their Lives by a Lie their being Door-keepers which David desired Psal 84.10 their sordid Services was the less damage to them by being thus sweetly qualified For the nearer they were to the Church the nearer they were to God CHAP. X. JOshua the Tenth gives a Narrative of Joshua's Victory over the five Canaanite-Kings which consists of three General parts The First is The Occasion or procuring cause of the War This is twofold 1. Joshua's utter Demolishing of Ai and Jericho The 2d is the gibeonites falling off from the Canaanites to Israel in making a League with them ver 1.2 The Second Part is The preparation for War both in the Five Kings Confederating and Besieging Gibeon and in Joshua who was solicited to assist Gibeon against the Besiegers ver 3 4 5 6 7. The Third Part is How the Victory was won and improved ver 9. to 42. The Remarks upon the First Part are First The strange Lethargy God had cast those Kings into that the Report of all the wonderful Works God had wrought for Israel in drying up the Red Sea and in the Wilderness and lately in dividing of Jordan to give them an Inlet into their Land and likewise in the Miraculous Overthrow of their strong Frontier City Jericho neither the Rumour of the former Wonders nor the rushing noise of the hideous fall of Jericho's Walls could possibly awake them out of their dead Sleep into which Satan as God's Jailer had lull'd them by their long living Intoxicated with plenty of Carnal Delights and sinful Pleasures Outward Words and Works will do nothing till God bring them to the Heart That which had awakened the Gibeonites did not so to those Kings of Canaan till Ai was destroyed this put them into fear ver 1.2 that their turn might be next Jam tua Res agitur paries cum proximus Ardet Ucalegon Their next Neighbours House being on fire this hardly rouzed them out of that Dead Lethargy and now they enter into a Confederacy The Second Remark is The chief of those five Confederate Kings was Adonizedek King of Jerusalem ver 3. therefore is he first named and was most Active in the Confederacy c. This King Arrogated to himself a most Glorious Name Adonizedeck which signifies the Lord of Righteousness that he might have a greater Veneration from his Subjects This Name signifieth the same in effect with Melchizedeck which is by Interpretation King of Righteousness who was likewise called King of Salem as this Man is call'd King of Jeru-Salem which is King of Peace Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince who is both the Maker and the Matter of our Peace with God Eph. 2.13 14. than for him who was no better than a Cruel Tyrant as appeareth from Judg. 1.5.7 supposed to be the same Man or if he were his Successor it shews that all those Kings under this specious Name were no better than a Race of Unrighteous Wretches and of Rebels against God The Third Remark is That which Alarm'd Adonizedeck c. was not only the ruine of Ai but also the Revolt of Gibeon which was Achath Gnarai Hommamlakah Hebr. one of the Cities of the Kingdom a Royal City a chief Mother City that had now made a League with Israel embrac'd their Religion and would be glad to do them service this caused those Instruments of Saâ—an to set up their Bristles and to seek the Destruction of that City fearing that Israel would have both Shelter in it and Supplys from it and fearing also that other Cities might learn to Revolt by its Example which the Five Kings would have prevented by inflicting on it exemplary Punishment N. B. Another Reason for those Kings Warring against Gibeon may be gathered from the Particle Caph quasi or as 't is said it was not one but as one of the Royal Cities ver 2. Intimating it was not the Seat of any King for we no where do read of any King of Gibeon as we do of other Cities here and elsewhere but it was equal for Grandeur to any of the Royal Cities though it had no King but seems to be governed after an Aristocratical manner by a Senate of Elders by whose Authority and not in the Name of a King their Embassadors treated with Joshua Josh 9.11 as Grotius noteth If so no wonder such a proud Prince and troublesome Tyrant as Adonizedek should look with an evil Eye upon that State where Democracy was mixt with Aristocracy The Fourth Remark is No sooner is Gibeon besieg'd by all those Five Kings of the Mountains call'd after the Hilly Country of Judea Luke 1.39.65 or making their Approaches only with a great Host in order thereunto but presently Gibeon dispatches away a Messenger crying to Joshua Come up to us quickly to Rescue us ver 5 6. for they make War against us because we have made Peace with thee ver 4. The Argument used is Slack not thy hand to save thy Servants Under the Relation of Servants they challenge the due Right of Protection from a Master Hereupon Joshua having first consulted with God and received encouragement from God hastens then with his Kol gnam Hamilcamah His Mighty Men of War to help them in their Distress ver 7.8 In this
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
Edifices and with Inhabitants taking a Poll of all the People ver 5 to 69. And Thirdly How He and the Chief Men gave Gifts to the Cities Treasury ver 70 to 73. Remark the First Upon the first Part is Pious and Prudent Nehemiah pitcheth upon such-men like himself for Piety and Prudence to be Chief Captains of the City-Watch namely his two tried and found faithful Friends Hanani and Hananiah to preserve the Cities Peace and principally to watch its Walls and Gates against the Incursions of the Enemy He chose not those principal Officers out of any carnal respect because they were related to him but because they both feared God above many which is the truest and surest ground of a firm Fidelity Mark 1. Though nothing be affirmed hereof concerning Hanani here the former of them yet enough had been Recorded before of his Piety and Zeal for God and his Countrey in taking such a tedious Journey from Jerusalem to Shushan to inform Nehemiah of the sad Estate of the City and to implore his helping hand to relieve it Chap. 1.1 2. so after such a plain Demonstration 't was needless to add here a new Commendation Mark 2. But Hananiah of whom no such account had been given before save only as a Repaizer Chap. 3.8 hath Ish Emeth Hebr. a Man of Fidelity given him here for his Character and one that feared God Merabbim Hebr. above many exceeding and excelling other Men therein or for many Days as Vatablus renders it to shew he was no Novice but stanch and try'd to whom Matters of Moment might safely be committed c. Remark the Second To those two faithful Favourites Nehemiah committed the Castody of the whole City the latter of which had been the Keeper of his Court and Palace wherein he lived like a Viceroy in great Splendour though at his own Charge as above Now Nehemiah having found him faithful over a little makes him Master over much Matth. 25.31 and knowing that they both feared God which was the best Defence against all Temptations to perfidiousness that they might meet with in his absence as other Nobles had met before this and the best ground of his Confidence in them Therefore he constituted them the Shomerims Hebr. or Keepers of the City-gates charging them not to open them till broad Day ver 3. when the Enemies approaching saith Masius may more manifestly be discovered and the Citizens all up and ready in Case of an Assault and their Office every Night was to feel with their Hands saith Junius whether the Gates were made Fast ver 3. moreover the Citizens were set to Watch upon the Walls saith Mariana in that watching Place which was next his own House every one in their Turns to make them more careful for their own safety Remark the Third ver 4 Shews the necessity of keeping this Order of a General Watch upon the Walls because the Circumference of the City was large six Miles in Compass saith Wolphius and the People but few that had yet return'd from their Captivity and their Houses were not yet generally compleated but they made a shift with sheds of Boards for present use near the Walls and many of the few that returned were dishearten'd by the Threats of the Adversary to remain there so retired back to Babylon and Persia and with them Zerubbabel saith Sanctius The Second Part is Nehemiah's replenishing Jerusalem with Inhabitants Remark the First While this good Man was musing in his Mind what Mischief might arise from the fewness of Citizens that inhabited the City at last he bethinks himself of such means whereby the City might be better Peopled and thereby become the better preserved ver 5 6 to 69. the means he made use of was to Congregate the Nobles Rulers and People and to take a Catalogue of them that so it might be known who appertained to the City and whose Calling lay therein and whose Inheritances lay in the Country that he might saith Grotius recal the Ancient Citizens and their Families to replenish the City N.B. Wolphius Objects here why was God so angry with David for this very Action of taking a Poll of his People c. He Answer 's it thus Nehemiah had just Causes to do so both for a sufficient Replenishment of the City with Citizens and for raising a summ of Mony out of that Poll to supply present importunate Necessities and likewise for a more Select number of Soldiers in this Emergency whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons It may farther be added what David did in that Case was not so much from want as from Wantonness Pride and Presumption c. Remark the Second Though this Act of Nehemiah was meerly a prudential Act commonly practised by prudent State-Polititians that know not God in Cases of the like Emergency yet this good Man ascribes this piece of Prudence not to himself or to his own Wit and Wisdom but to the Gift and Grace of God both directing and inclining him to it ver 5. wherein he humbly acknowledg'd with the Holy Apostle that the best of Men are not sufficient of themselves so much as to think a good Thought but his sufficiency is wholly from God 2 Cor. 3.5 and without him we can do nothing John 15.3 His humble Heart ingenuously owneth that this good Motion so useful and advantagious to the Church of God was handed down from Heaven to him He heard the joyful sound of God's goings in it and felt the Footsteps of his Anointed therein Psalm 89.15 51. N.B. Nehemiah made it more manifest afterwards that he firmly believed this good Motion of mustering up this Multitude of People came from God for out of them he taketh every Tenth Man to replenish the City with Inhabitants Chap. 11.1 2. after they had been first prepared by hearing the Law Chap. 8.2 Remark the Third The following Catalogue from ver 6 to 69. is the same in Substance saith Masius with that in Ezra 2. ver 1 to 68. they both begin and end alike they only differ in number as hath been noted before upon that Place This difference doth not at all weaken saith Wolphius the Truth of either of those sacred Catalogues seeing many Mutations saith Masius might be made both in Names and in Numbers within the Compass of an hundred Years and such a distance saith He as betwixt the first Catalogue at Zerubbabel's return and this here c. The Last Part is Nehemiah's Collection of Stores for the common good Remark the First This Collection was made ver 70 c. for the maintenance of the Ministry saith Osiander to which the Tirshatha Nehemiah's Name of Governour in the Persick Language gives Liberally and so did the Roshe Haaboth Hebr the principal Fathers c. according to their Ability which was very laudable being so lately delivered from Captivity N.B. This condemns the Custom of such saith He that tho' freed from Antichrist
Son of the King of Heaven as God so was free from Taxes but also usurps Caesars power under pretence of being Christs Vicar in demanding many undue payments c. to himself N. B. Note well hereby Christ Teaches 1. That the Gospel Abolishes not civil Polity and 2. that we must pay Cesar his due 3. 'T is better to part with our Priviledges than give Offence and Scandal to the Gospel 4. Christ though poor here hath a power in his Abasement to impose upon Brutes to supply the needs of Him and His. When Christ had paid his Church-Duties for his own House in Capernaum and for Peter who was in the same Town the other Disciples paying in the places of their several Habitations the half Shekel according to the Law Exod. 30.13 their Redemption-Money for Temple-Service though now turned by Caesar into a Tribute c. while Christ was in the House Mar. 9.33 He Catechizeth his Disciples concerning their Contests in the way about Primacy supposed to arise from his taking Peter James and John into the Mount with him apart from the rest or from his paying Tribute for himself and Peter only c. This Itch of Ambition did brake out three times 1. Here hearing of his Death they must needs know which of them should be his Successour in his Malkuth Hashamaijm the Kingdom of the Messiab vainly dreaming of a Distribution of Honours and Offices as once in the days of David and Solomon 2. it broke out again when Christ had been Discoursing of his Death again Mat. 20.21 and 3. after he had Administred the Lords Supper c. Luke 22.24 25. Christ cureth this Canker of Corruption the first time by placing a little Child in the midst of them Mat. 18.1 2. and Mar. 9.36 and Luke 9.47 This little Child whom Christ took in his Arms who neither thought great things of himself nor sought great things for himself did most rightly and really Rebuke their Praeposterous Ambition and tho' but a Dumb sign in it self their proud Affectation of Primacy While Christ was Discoursing of Humility of Offenders and the Offended of severity to our selves not sparing either the right Eye or the right Hand and yet of gentleness to others c. John Interrupts him being soon Satiated with his Saviours sadning Discourse begins another a Relation of another business little to the purpose Mar. 9.38 Luke 9.49 to which Christ Answers forbid him not c. 't is probable this caster out of Devils was one of the Baptists Disciples believing in the Messiah to come and from the full Table of Gifts furnished for the Masters followers his Children this Man had gathered up some fallen crums thereof so would not forbear unless Christ himself would forbid him which Christ refused to do for Reasons mentioned Teaching us as before to avoid Ambition Envy and Revenge N. B. Note well to be Charitable in our Censures where no Evidence is to the contrary Though such as are luke-warm be neithr friends nor foes yet none must be Reputed foes but such as declare themselves to be so Much less such as give a Cup of cold Water to Christ in his Members least of all such as cast out Devils in Christs Name and out of love to him for advancing the Gospel N. B Note well Matth. 12.30 Speaks of mens Minds but here of Mens Actions c. After these things Christ goeth to the Feast of Tabernacles for though there be a Transition of about half a years story in silence in Mat. 19.1 and in Mark 10.1 where both those Evangelists bring Jesus out of Galilee beyond Jordan and presently back to Jerusalem to his last Passover and Passion Yet both Luke and John do concur in mentioning that in this half years space passed over by the other Christ went twice to Jerusalem before his last going to Dye there the first was his going through Samaria to the Feast of Tabernacles Luke 9.51 c. John 7.2 10. The second was his going out of Galilee to the Feast of Dedication Luke 13.22 John 10.22 and his third going to Jerusalem to his last Passover and Passion is distinctly related Luke 17.11 John 10.40 Upon the tidings of his friend Lazarus's sickness John 11. from ver 1 to 8. Thus the Spirit of God guided those four Evangelists hands that what some of them omitted was supplied by others as before and so not without the comparing of them altogether and being all conjoined a full and compleat History of Christ's Life is composed Concerning Christ's first going to Jerusalem after he had ended all those sayings aforesaid Mat. 19.1 Mark 10.1 mentioned only John 7.2 to 10. Luke 9.51 c. we find these Remarks The 1st Remark is When the Time drew nigh that he must be lifted up upon the Cross to be Crucified John 3.14 8.28 12.32 to wit within half a year of his time of Suffering Death He resolved to be more constant at Jerusalem than he had been having left the City and Country once and again because the Jews sought to kill him John 5.16 18 c. This Christ foreknew would follow yet forbore not N.B. Note well In discharge of Duties rightly regulated we must pass on through perils do them zealously leaving the Issue of all to God Thus Christ was said here to Steel his Forehead with Fortitude and his whole Face with Courage in this his Journey to Jerusalem against all Discouragements Luke 9.51 no sign of fear was to be seen in his Face c. N.B. Note well This Courage in Christians their Persecutors call obstinacy not knowing the Power of the Spirit and the privy Armour of Proof wherewith God fortifies their Hearts The 2d Remark is Christ's Kinsmen being Gallileans and allied to his Mother urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem Lev. 23.39 43. That his Disciples in Judea might see his Miracles there and not work them all in Galilee which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country John 7.3 5 c. His Kinsmen were carnal and believed not because they saw not the Pomp of their expected Messiah in Him whose privacy they thought could not comport with a King Thus their Vanity appeared in pressing him to pursue publick Honour c. as also did Christ's Humility appear in affecting obscurity and avoiding applause until his fit Season came They prompt him to go and commence Doctor at the Sanhedrim in the Capital City Christ Answers Ye that seek Worldly honour have your Time always at hand for the World hates you not as it doth me c. but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wisdom c. Hereupon as they took their own time so Christ took his of going up Christ will not be confined to time by the Creature So John 2.4 22. Mine hour is
Lips should preserve Knowledge Mal. 2.7 to pour out their foul Invectives against him and this Slander of Seducing cast upon our Saviour by them was 2. The worse and the more abominable because Christ had publickly taught and told them in his famous Sermon upon the Mount that he came not to destroy the Law but to fulfil it Mat. 5.17 c. and though Pilate here said Hearest thou not what these say c. Mat. 27.12 13 14. Yet Christ hearing well enough Answered Nothing because they Alledged nothing but notorious Lies known to be so in the Consciences of his chief Accusers But principally because he had put himself in our room and was though Innocent yet willing to be condemned as Guilty in this Humane Court that we might be Acquitted at God's Tribunal He Answered Nothing because he would not hinder the work of Redemption which he had then in hand therefore patience and silence were his best Apology to those Calumniators as it had been in his Type Isaac to Ishinael nor was his silence any consent to his guilt for he was foretold to be the Dumb-Lamb Isa 53.7 never any Man more Innocent yet more willing to be Condemned Insomuch that Pilate marvelled greatly thingking possibly Christ betrayed his own Cause by his over wilful silence not knowing how he stood in sinful Man's stead as guilty of our faults so loved our Justification more than his own Reputation Pilate had more cause to marvel at the Impudence of the Priests pressing such palpable slanders against Christ such as the Pagan Judge himself could not but easily perceive what probability could there be that a poor Plebeian one of the ordinary sort of People as our Lord appeared to be having no Armies Armed Guards or Strong Garrisons nor so much as an Hole or House of his own where to lay his Head Mat. 8.21 should any way attempt a Treasonable Invasion of Caesar's Jurisdiction The bare Relation of such an Abominable Lye was a sufficient Refutation to it self and would clear Christ of all suspicion of Treason And there is no doubt but so much Sagacity Pilate had as did discover and see through so thin a Lye Tenue Mendacium pellucet Therefore did Pilate try so many Politick Tricks to Absolve our Lord whereof this was the first of Pilate's Politicks His Second was by sending him to Herod taking an occasion to do so from a Word drop'd by the Priests that Christ was of Galilee which was Herod's Tetrarchy and Jurisdiction Luke 3.1 therefore he partly to Court Herod who was then at Jerusalem for reconciling some old Heart-burnings betwixt them about Pilate's Murdering those Men of Galilee Luke 13.1 Over whom he had no Authority and partly or principally because he could be content to quit his hands from condemning the Innocent which he might well hope Herod would not do because he was so long desirous to see Jesus Luke 23.8 and therefore may find some Favour or Friendship or at least Justice from him He might hope likewise that the Accusers would not follow him so far seeing himself had so disappointed them but their Malice made them mad to leave no Stone unturned N. B. Note well Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist and Herod was exceeding glad to see Jesus looking upon him as some cunning Inchanter or nimble Juggler who would shew him some fine Tricks for his Court-diversion and for feeding his Phancy with Phantastick Feats but Christ would not gratifie him with either Deed or Word for God is not so profuse of his Power as to condescend at all times to humane curiosity 'T is a great matter that must occasion him to force Nature beyond its Bounds Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion Not to satisfie the curiosity of any nor for his own Vain-Glory much less for hindering his determined Death Least of all before Herod that Fox who had sought to Kill him before Luke 13.31 32. and who would not stir out of Doors to hear Christ's Word while he Preached in his Territory in the Cities of Galilee yet now having him in his Hand le ts him go though Christ would not vouchsafe him either a Word or a Work because Herod had heard the Baptist gladly yet put him to Death for crossing his carnal Corruptions Mark 6.20 21 c. and though the chief Priests did most vehemently accuse Christ before him both with Extention of Speech Intention of Spiâ—it and Contention of the most Hellish Spitefulness Luke 23.10 Herod only made no body of Christ Exoutheniz'd him ver 11. as the Greek Word is who is our All in all Col. 3.11 because he would shew him no Jugling Tricks upon his Stage and his Guard abused him putting on him a White Robe which the Jewish Nobility most affected as Pilate's after did cloth him in Purple a colour most affected by the Romans both in mockage and contempt of Christ representing him as an Histrionical King Luke 23.11 So sent him back to Pilate not so much because he could be content that Christ should escape his hands as appears from Acts 4.27 but because he would have Pilate who was only the Roman President to Court him again who was call'd the King and who promised the half of his Kingdom to the dancing Damosel Mark 6.22 23. Mat. 14.9 and therefore must have more reverence than the President from whence we have these few Notes N. B. Note well 1 Many desire to see Jesus not for Jesus sake but for some sinister by-respects for profit or pleasure as Herod did here Many as he would see the Works of Christ but love not to hear the Word of Christ especially that which crosseth their carnality as he did the Baptist till it came to that cutting point c. N. B. 2. Because Galilee was the place of Christ's Breeding Birth and his first Miracle c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod whose Jurisdiction Galilee did belong to Luke 3.1 It was thus far honesty in Pilate not to put his Sickle into another Man's that is into Herod's Harvest N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod for seeing he to whom the Kill-Christ's referred the whole matter judged Christ wholly Innocent and out of Envy only delivered to him why did he not as his Duty of a Judge was wholly to Acquit him and not venture him to that old Fox Herod at all This he did only to Extricate himself out of the Briars and to gratifie Herod upon a Politick account N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan because he sought after the knowledge of the Truth without any precurring prejudice but no answer to Herod who was Circumcis'd and of the Jewish Religion yet had kill'd the Baptist his Voice so left him dumb and would have killed him
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid â—sâ— 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold â—â—rour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâ—s look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate