Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
take the time of Satan's binding for a long time indefinitely Zegerus Emanuel Sa and Esthius all say 't is meant all the time since the first publication of the Gospel Ribera Haimo and Gagneus take it for the time until Antichrists rise who as they say must continue but three years and an half before the day of Judgment Junius begins these thousand years thirty six years after Christ's death for then Satan raged against the Christian Church until Hildebrand before he was restrained c. Brightman reckons at Constantine to Pope Bonifaceâ— the eighth and so do Napier and Mr. Fox the Martyrologist Cotterius begins them at 1517 when Luther arose to a reformation at which time was the rising of the witnesses But Alsted and Archer begin them at 1666 and 1694 the latter of these two Dr. Hall in his Revelation Revealed most highly honoureth saying of him that Mr. Archer was a London Divine of such Sanctity and Estimation as none doubted saith the Doctor to file him among men as pretious as any the Earth bore in his time yet some mistakes attended this pretious man both in reckoning Christ's Reign to begin at 1666 year and in fixing the call of the Jews and the ten Tribes upon 1650 or 56 year both which time it self hath confuted Tho' Dr. Hall give this high character to Mr. Archer yet was he of a differing opinion to him saying the Ten Tribes were 2340 years ago so dispersed as dust before the wind so that now they have no known Being in the world and for them to be fetched again out of the Rubbage of Paganism and Mahometanism credat Judaeus Apella let the circumcised Jew believe it c. As to Alsted he is an Author of Universal Reputation as appeareth by his Encuclopaedia and other learned Works He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth Illustrates it from sixty five places of holy Scripture and answers thirty five Objections against it which is faithfully Englished by famous Mr. Burton who calls it The beloved City and well-worthy of serious perusal Yet this great professor of the University at Herborne hath his Mistake also in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner This his Conjecture is likewise expired Re infectâ as well as the former we may well suppose the cause of so many men's mistakes as to times and things is this that seeing the sense of those dark prophecies layeth not in Superficie sed in medulla Scripturae as the Father phraseth it not in the outside of the letter but in the marrow of the Spirit therefore was it a prudent answer of Dr. Andrews when a plain man asked him his opinion about those obscure passages in the Revelations he modestly said My Friend I am not yet come so far c. Yea and great Calvin if Bodinus wrong him not was forced to acknowledge that he was Nullus in propheticis and knew not what many obscure passages of the Revelations meant Seeing as Jerom saith Quot habet verba tot Sacramenta so many words so many Mysteries as before 3dly There be many great lights of the Church that are in the dark about those difficult points rendring their Reasons for their dissenting such as learned Dr. Lightfoot who in his comment upon the Acts pag. 12. doth condemn the Millenarian opinion as erroneous c. And other learned men argue thus 1. The first Lesson that God taught Adam after he had taught him the Lesson of Christ was that he should not expect Christ's Kingdom upon Earth because he then cursed the Earth to him and what should Christ's blessed ones for ever in Heaven do a thousand years on the cursed earth seeing Christ saith His Kingdom is not of this world c. 2. Tho' Millenaries say they understand Satan's binding to be that he shall no more persecute the Church but 't is expressed Rev. 20. v. 3.8 that he shall not deceive the Nations now there is vast difference betwixt persecuting and deceiving and betwixt Church and Nations 3. They say also that the first Resurrection Revel 20.5 is meant the calling of the Jews which is called a life from the dead Rom. 11.15 and John 5.24 25. 4. They add likewise that the Resurrection of the Gentiles or the thousand years of chaining up Satan from deceiving the Gentile Nations did begin at the destruction of the Jewish Temple for then tho' the Gospel had been preached before did Judaism cease and Christianity began c. Hence was that day called a Terrible day Joel 2.31 Acts. â—â— 20 as if it had been the day of Judgment and Christ discourses so of them together that you cannot know them asunder they are so alike in Matth. 24 c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th and on Daniel c. in Dr. Hall and in Ross's Pansebeia too long to inserit here which Alsted and others have industriously Answered The safest choice I Judge in polemical points is only to speak by permission as the Apostle's phrase is 1 Cor. 7 6. and not over Dogmatically c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution saying Whether so or so I leave undetermined And the Rabbies old Salvo ' with a little variation seems now very seasonable namely Elias cum venerit solvet Omnia when the Messiah Elias's Master cometh he will resolve all those Sacred Riddles we must therefore pray with the Spouse Make hast my Beloved and run like the swift Roe to unriddle all Mysteries c. The last Remark is What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation were pubished by Gaius his Host and Deacon mentioned Romans 16.23 N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm and that he slumbreth yet under the earth at Ephesus where he made his own grave out of which he had preached c. But these many other stories ficta magis quam facta esse videntur seem vain fictions rather than real facts saith Pareus and be but monkish Evaporations saith Prideaux No better what is told concerning Andrew Philip Thomas Bartholomew Simon the Canaanite Matthew saving that he wrote his Gospel and Matthias chosen by Lot in Judas's stead is if not Fabulous at least uncertain N. B. Where the Scripture hath not a Mouth to speak we may not have a Tongue to ask Now unto the King Eternal Immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his Sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.20 21. Δόξα μόνω Θεῷ Deo Soli Gloria FINIS
600000 Soldiers Every Man entering in straight before him there was no need of the falling of the whole Wall nor could that be but Rahab's House which was built on the Wall must fall with it As the peoples shouting did shew their Faith so might it shake the Wall in Gods Hands and no doubt but as it encouraged one another so it did profoundly confound discourage and terrifie the Enemy The Second Consequent is They utterly destroy'd all Mankind young and old and all Beâ—sts c. ver 21. Some suppose this an Act of Cruelty in the Army especially the Slaughter of all the Infants Answ 1. God had expresly commanded it Deut. 20.16 17. therefore was it Obedience to the Sovereign Lord of every Man's Life and who may do what he will with his own Matth. 20.15 and not Cruelty 2. Israel knew that the Sins of the Amorites were now full Gen. 15.16 They had fill'd up their Epha in Abominable wickedness therefore deserved the severest Punishments 3. As for the Infants they were guilty of Original sin whereof the wage is Death Rom. 6.23 They were at the disposal of their Creatour as the Clay is in the hands of the Potter besides seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings Job 42.3 We must not instruct God Job 40.2 nor be his Counsellor Rom. 11.34 and suppose them wholly innocent it was a favour to die in their Infancy rather than be reserved for such Dreadful Calamities as they that survived were exposed unto 't is no true mercy but foolish pity to spare those whom God will have destroyed 1 Kings 20.42 The Third Consequent is The saving of Rahab and all in her House ver 25. according to the Command ver 17. which Exception extended as some suppose to their Goods as well as to their Lives seeing 't is said all that she had ver 23. both the Persons and the Housholdstuff were brought without the Camp as unclean until they were legally purified Numb 31.19 20. and until Rahab and the Women by Baptism saith great Grotius and the Males by Circumcision were Incorporated into the Church unto which Rahab's good Counsel and this stupendious Miracle of God had undoubtedly prepared them All these were the first fruits of the Gentiles saved alive ver 25. notwithstanding those severe Commands to shew none of those Cursed Nations any mercy Exod. 23.32 33. and 34.12.15 Deut. 7.2 which must be moderated by a Common Equity the Life of the Law and taken conditionally if they renounce not their Idolatry and return not by Repentance unto God Thus as the Lord glorify'd his Justice in rooting out the rest of the Amorites as well as this Jericho so was he graciously pleased to glorifie his mercy to Rahab and her Kinsfolk as he did afterward to the Gibeonites Chap. 9 c. in saving them from that general Deluge of Destruction And that which giveth a greater lustre to this Work of Wonder is that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman whereas on the contrary Righteous Lot a Man of the greatest figure and Authority could not perswade so much as his two Sons in Law to escape the Flames of Sodom with him though he truly forewarn'd them yet he seem'd as a Mocker to them Gen. 19.14 Nor could great Abraham himself decoy his Kindred to Canaan along with him Gen. 12.3 Acts 7.3 Rahab out shines them both in her Success This seems a Type of our Joshua or Jesus to whom when Rahab that is the Church had submitted presently the Gentiles flock'd in for Salvation The Fourth Consequent is The severe Caution against Israel's Sacrilegiously robbing God of any part of his Right and that under the Penalty of a most direful Curse if any of them perverted any of the Accursed things to their own private use ver 18. according to the Law Deut. 7.26 This was fair warning for that soul Sinner Achan but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Silver-lover was daring and desperate as appeareth in the next Chapter c. Objection Seems not this too severe to forbid the Soldiers the Spoils of the City Answer 1. It was wonderful Continency in the Soldery now wanting all things of Country Provisions by their so long wandring in the Wilderness for 600000 Mens hands save only Achan's to be tyed up from taking Spoils and the Plunder of the Richest City in Canaan only by one little word of Command But 2. Jericho was the first fruits of that cursed Country so must wholly be devoted to God and offered up a whole Burnt-Offering 3. The hungry Soldiers might have been so glutted with the Spoils of this Rich City that it would in all likelihood have made them sitter for Idleness and Luxury than for marching forward in a Martial Conquest of Canaan 4. The whole Army being thus admonished by the prohibition and so the loss of their expected Prey might understand that the Conquest of Jericho was Accomplished solely by the Almighty Power of God and not by any of their Prowess and Valour as was afterwards done in Subduing all the other Cities 5. This Severity was Exercised upon this City at their first Landing in Canaan to strike the greater terrour upon the other Canaanitish Cities which they had to Conquer and if possible to bring them to Repentance and Submission N. B. But all the Silver and Gold except that of which Images were made that were utterly to be destroyed Exod. 32.20 Deut. 7.25 for preventing future Idolatry were purified by fire Numb 31.22 23. was wholly employ'd for Tabernacle Service and not for any private use ver 19. This Grand History of Jericho's Overthrow I cannot pass over without making some short Inferences in the Mystery thereof As First There is a Jericho within us a Law of Sin a foul Body of Corruption our unrenewed part We should go every Day once about its Walls as Israel did here and on the Sabbath Day seven times if we heartily wish the fall thereof Alas we War against our Corruptions but to half part so Conquer we but to half part Secondly As we should every day once at the least take a full view of those strong holds of Satan in us 2 Cor. 10.4 half about is not enough to tell all its Towers as Psal 48.12 So on the Sabbath Day we should view it seven times as much as on the Week day as God did then honour his Sabbath with the fall of Jericho's Walls upon that day So now our Spiritual Enemies receive the greatest damage upon our Sabbath Day therefore then go ye seven times about and do it not negligently they are cursed that do so Jer. 48.10 God will honour his own Day with their fall and by the help of David's God thou may leap over these Walls Psal 18.29 Thirdly We must in order hereunto frequent the means Gospel Ministers are the Rams Horns that are oft sounding and
of Peace with Joshua c. are 1. The Final Cause was that they might be allowed to live and not be destroyed with the Cursed Canaanites ver 15.20 21. the League was to let them live 2. The Efficient Cause was their Elders of Gibeon their Royal City and the Embassadors sent by the Elders ver 3 4 11. 3. The Material Cause by which the Cheat was managed was Victus Amictus Mouldy Bread and Clouted Cloathing c. ver 4 5.12 13. c. 4. The Formal Cause was the smooth Oration which those Embassadors made before Israel to decoy them into the bonds of a Covenant with them ver 6 8 9 10 11 12 13. Thus those poor Gibeonites made a better use of what they heard to wit the Ruine of Jericho and Ai than the other Canaanites did therefore they work wilily ver 3 4. and wickedly too in laying one lye upon another ver 5 6 9 11 12 13. thus Mendacium Mendacio Assuunt they stitch one Lye to another they strain hard to save their lives and taught their Tongues to speak Lies Jer. 9.5 and took fast hold of Deceit Jer. 8.5 Satan knew what he said All a Man hath will he give for his Life Job 2.4 whereas we should rather Die than Lye The Embassador is call'd an Hivite ver 7. which name hath the signification of a Serpent in it This Hivite told his Tale fairly but not a word of truth in his whole Tale He had more of the Serpent than of the Dove here was Serpentine Subtilty but no Columbine Simplicity Do not the least evil tho' it would procure the greatest good Rom. 3.8 And thus our Modern Gibeonites the Romanists would cheat the Protestants with a pretence of Antiquity Indeed the Romish Religion is no better than Clouted Shooes and Moulded Bread yet non erat sic ab initio our Religion is found in the Bible long before Luther where their musty stuff never was found Their Old Religion as they call it deserveth no more Reverence than an old Fornicator who because Old is so much the more odious Antiquity without Verity is but filthy Hoariness the old things mentioned 1 Chron. 4.23 were never better for being Ancient The Second Remark upon the Second Part is the Strange Effect which the Causes afore-mention'd did produce namely a League and Confederacy procured by the overmuch craftiness of the Gibeonites and contracted by the over-much Credulity of the Israelties ver 15. The Grand Enquiry here is whether this League was Lawful or not Answer the First some have these Sentiments that it was unlawful upon those grounds because 1. God forbad Israel to make any League with the Canaanites and bad to destroy them all Exod. 23.32 34.15 Deut. 7.2 without making any Exceptions c. Secondly the People murmured at this League ver 18. which they ought not to have done had it been Lawful 3. Joshua denounces those Gibeonites accursed for deceiving him ver 23. which he would not have done had nothing been done but what was just and equal 4. He Charged them with Circumventing him by dissimulation ver 21. Answer the Second but others affirm it was a Lawful League as Augustin and all the Rabbies c. upon those grounds First It was lawful for Israel to offer Peace to other Nations before they besieged any of their Cities Deut. 20.10 which shews this League was lawful as to the substantial part of it Secondly This Sanguinary Law of Killing all the Canaanites was not absolute and Universal but admitted of an exception of Penitents and True Converts as appeareth from Jerem. 18.7 8. Jon. 3.4 Thirdly That this Law was thus limitted being only a positive Law and so might be qualified with a Natural and Moral Equity appears in Israel's sparing Rahab and her Relations Fourthly The Reason of that Sanguinary Law was least those Canaanites that were not killed might entire the Israelites to their Idolatry Now that Reason ceased at their turning from Idolatry and becoming Proselites to Israel c. Fifthly That the Gibeonites were Converts appears for their Hearts were not hardned as the other Canaanites were Josh 11.19 20. They came to Joshua here in the Name of the Lord ver 9. and they had this blessing to have a near approach unto God in their Service of the Sanctuary ver 27. where David could have been content to be a Poor Door-Keeper Psal 84.10 Sixthly Had this League been unlawful it had been better broken than kept If it had been a Sin to make it the Sin would have been double to keep it but Joshua and all the Princes upon the review of it did conscientiously keep it verse 19 20.22 23. Seventhly God severely punish'd the Violaters of this League long even 400 years after as 2 Sam. 21.3 Saul's rash zeal cost the seven of his Sons Lives and so almost rooted out his whole Posterity Eighthly The utter Destruction of all the other Cursed Canaanites came not so much or so necessarily upon them by vertue of any absolute or peremptory precept for destroying them as it did from their own obstinacy and obduration of their hearts whereby they did not only neglect but also scorned to make peace Joshua 11.19.20 The Third Remark is the Admirable Adjuncts of this League which be two The first is the Discovery of the Decit And Secondly The Punishment upon the Deceivers First The Discovery of the Cheat was not till Three days after the League was made ver 16. who was the Discoverer is not express'd 't is not at all improbable that some Israelites making Excursions out of the Camp into the Country either for Forage and Food or out of Curiosity to view Canaan might come to Gibeon which some say was but 26 Miles from Gilgal where Joshua incamp'd and there hear and bring the News Now when Joshua understood by those Foragers c. that those Deceivers were neighbouring Canaanites still he stood to the Covenant he had contracted with them which may make up the Ninth Evidence to the Eighth aforesaid concerning the lawfulness of the League for had Joshua known it had been contrary to the Law of Moses he would not now upon better Information have confirm'd it seeing the Holy Scripture doth testifie that Joshua left not any thing undone which the Lord had commanded by Moses Josh 11.23 Unto which may be added a Tenth Evidence How can any Man believe that so Wise so Rich and so Potent a King as Solomon was would have spared those Remnants of the Canaanites whom he reduced into Subjection and Servitude nay would he not rather have destroyed them if indeed he had understood that God had commanded it to be done Secondly The Punishment upon the Deceivers though they were spared as to their Lives yet shall they be punished in their Persons ver 20 21 27. The Gibeonites had indeed gulled the Israelites and had beguiled them by the means of this League of the rich Spoils of their
the first Offender yet this the offended Husband will condescend to do either out of pity to her or from his want of her Company he offers Reconcilement ver 3. whence some say his Concubine had not committed Adultery for in that case no Reconciliation ought to be offered for Adultery was severely punished by the Law of God c. However he would Imitate God in alluring her c. Hos 2.14 therefore brings he a Beast to ride upon home a couple of Asses though possibly she ran from him on Foot N. B. The Father in-Law rejoiced to behold Reconciliation brought home to him though all this while he had not stir'd out of Doors to fetch it Now must they all rejoyce together in this new Reconcilement the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwillingly being over-born with the Importunity of his Father-in-Law ver 4 5 6 7 8 9. still the Father in Law presseth his stay so long upon the last Day and all that this renewed Love might be the more confirmed by his kind Entertainment that it was a time sitter to take up Lodging than to begin a Journey but the Levite was resolute and will stay no longer ver 10. and here begins the sad Tragical Story Note here by the way Delays are many times dangerous had they set out betimes and not staid till the Afternoon they might haply have got home that Night and the following Mischiefs might have been prevented Semper nocuit differe paratis N. B. Thus the Devil usually Courteth and Cozeneth those that would look toward Heaven our best Home just as this Old Man did the Levite Be content I pray thee c. What haste In space comes Grace and hereafter is time enough Thus one Delay begets another as one Link in a Chain draws on another Qui non est Hodiè cras minus Aptus erit He that is not fit to Day will be less fit to Morrow and oft times our choice may be made our Judgment For if lingring and loitering in Matters of Salvation be our voluntary choice one Day God may justly inflict it as a Judgment upon us the next day Our delaying to Day may become the hardening of our Hearts to Morrow To Day if ye will hear his voice harden not your hearts Hebr 3.15 Now is the accepted time and now is the Day of Salvation 2 Cor. 6.2 Dr. Hall hath an excellent Note here It is good hearing when the Levite maketh hast home an Honest Man's Heart is where his Calling is such an one is like a Fish in the Air whereinto if it come for Necessity or Recreation yet it soon returneth into its own Element again This Office by how much more sacred it is so much the more attendance it requireth even a Day breaketh square with the truly Conscientious as it did in this Levite who rose up early two Mornings together to Depart and to return to his charge ver 5.8 but the Old Man his Father-in-Law detained him against his Inclinations Hinc illae lacrimae from hence sprang all the following Mischief and Miseries No doubt but the Old Father might out of a good Mind constrain their stay N. B. Would to God we could thus constrain Christ to stay with us as the two Disciples did at Emmaus not by force but by friendly Intreaties Luk. 24.28.29 that the hearts of the Levite and his Concubine might be the better reunited and their Mutual Loves be the more reciprocally renewed As a Bone once broken becomes stronger after setting and as Boards well Glued together will not easily be dissevered However this over affectionate Father soon felt the sad effects of his fond Affections both in detaining his Daughter four Months before and now in detaining her Husband with her other five Days until the Day was declined upon the fifth Day for he soon after even that very Night lost his Daughter as well as the Levite lost his Concubine and that after a more than bruitish and barbarous manner which happened thus The Day was far spent when they came toward Jebus the Levite dare not lodge there because it was Inhabited by the Jebusites though the City Jerusalem had been taken by Caleb c. Judg. 1.8 therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands ver 7. yet could they not quite drive out the Jebusites neither the Tribe of Judah out of their part Josh 15.63 nor the Benjamites out of their part Judg. 1.21 And the Jebusites did Inhabit that City until David's day 2 Sam. 5. ver 6 7 8. which was the upper part the strong Fort of Zion from whence probably they much molested the lower part and afterwards by God's Permission drove out the Israelites that dwelt there for the punishment of their Sin Therefore this Levite durst not lodge with those Cursed Canaanites ver 10.11 12. but piously resolveth to lodge in a City belonging to God's People so pitches upon Gibeah belonging to Benjamin ver 13 14 15. where he expected better Entertainment but by an over-ruling Providence of God his choice here proved pernicious to himself to his Wife and to many Thousands of his People If this City were one that was given to the Levites as some suppose from Josh 21.17 no wonder if he turn'd in thither hoping to find some of his fellow Levites there to have the comfort of their Company If so either the Backsliding Benjamites had Banish'd them thence or themselves were become as bad as the Benjamites and the following wickedness was so much the worse Where can a Man be safe from the Devil and his Imps and what place excepting Hell it self can afford a worse Creature than an Apostate Israelite a profligate Professour and a Depraved Priest or Levite Here N. B. This Levite leaning upon his own Vnderstanding in his choice of Lodging Prov. 3.5 and not desiring God's Direction Prov. 16.9 and 19. â—1 and 20.24 Jerem 10.23 goes to Gibeah where he found none so kind as to entertain him there being no Inns in those times as are now but if no Man took them in Travellers lay in the Streets Gen. 19.2 though he would not have been at all chargeable save only for House-room having all Accommodations of his own for his Journey so that there was no reason to refuse him Lodging There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets but opened his Door to Travellers Job 31.32 Nor was there a Lot to entertain a Levite an Angel Gen. 19.3 Hebr. 13.2 until he came who was an Old Man yet a Work-man yea at Field-work and that till the Evening whereas the other Citizens were Idle and Luxurious and he was also of Mount-Ephraim as the Levite was which might make him the more kind to his Country-man who after some needful Questions asked and understanding he was going to the House of the Lord
promiscuously and thereby their Plot and Conspiracy was discovered to Abimelech 2. They Rejoyced one with another at the Gathering of their Vineyards which they durst not do for fear of Abimelech until Gaal came in to head them but with his Assistance they trod the Grapes and made merry which the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made Dances little dreaming how soon that Merry Dance would end in a most miserable and dismal Downfal Notwithstanding their Jovial Feasting in the Temple of Baal-Berith and praising that Idol both for giving the Fruits of the Earth now received and for their hopes of recovering their lost Liberties ver 27. and in the midst of this merry Mood mad Merriment they not only Contemned but also Cursed Abimelech which they ought not to have done seeing they had made him their Ruler Exod. 22.28 Yet they Cursed him by Baal-Berith as Goliah Curs'd David by his Gods 1 Sam. 17.43 and likely call'd upon their Idol to Ratifie their Curses Denounced against him And thus Secondly Their Sedition was seen openly in their Words as well as Deeds and not only by the Opprobrious and Contumelious words of the Shechemites themselves against their King whom they had Crowned but also by the Seditious words of Gaal whereby he moved the Shechemites to Sedition ver 28. saying Who is Abimelech c what is he but a base Bramble as Jothan rightly styled him that grew in the Hedge-Row of a Concubine and hath scratch'd us with a Vengeance now that he is scrambl'd up to be King of Israel and shall such a base-born Fellow hold the Soveraignty over you and is Shechem so Pusillanimous and Contemptible a City as to truckle under so sordid a Tyrant And shall this free Corporation that ought to be govern'd by none but by its own Magistrates couch so low as to be Slaves to his Tyranny c. And is not he the Son of Jerub-Baal who robb'd us of our Religious Worshiping of Baal by throwing down his Altar c. which now is happily restored and re-established Thus this Crafty Sophister Musters up many Arguments of all sorts wherewith to wind himself into the Shechemites Minds and thus ingratiates himself into them to get the Government of the City into his hands c. ver 28 29. The second part of this History of Abimelech after his State and Fortune is his Famous Facts and Exploits First His Victory over the Seditious Shechemites which he got the first Day of the Fight and then again the second Day Fight also In the first Day Fight Victory was obtained 1. By the Crafty Counsel of Zebul Abimelech's Vice-Roy in Shechem who had hitherto temporized and complyed with the Shechemites Seditious Humour and Plot against Abimelech possibly he had his Master's private Instructions thus to dissemble for Abimelech's Advantage but hearing both his Lord and himself so notoriously traduced c. He can hold no longer in but becomes his Master's Secret Intelligencer sticking close to him though but an Vsurper ver 30 31. and giving him advice to hasten away with those Forces he had ready and march all Night that in the Morning he might set himself with some small Party against the City which was now in fortifying against him The other three Parties laying in Ambush out of their sight ver 32 33. 2. By the Politick Practice of Abimelech according to Zebul's Crafty Counsel Gaal saw Abimelech approaching but was not so Valiant as he was Vigilant with a misgiving Mind tells Zebul of it who still seemed to side with him that he might betray him into Abimelech's Hands and here in a Jear answers That he took Mountains for Men and Shadows for Substances But Abimelech really appearing Gaal's Courage quailed and thought of retiring into the City to stand only upon his own Defence upon which false Zebul replys Where is now thy Thrasonical Bragg and Challenging Abimelech to a Duel For shame go forth and Fight him for thou seest he hath but a small Company ver 34 35 36 37 38. N. B. Then Gaal goes forth partly because Zebul's Taunts made him ashamed to retire and partly having hopes of prevailing over that handful which only appeared but more especially because God had his Holy Hand in it for his just Punishment but being surprized by Abimelech's unexpected Ambushments this proud Bragger and Insolent Challenger betakes himself to his Heels and all his Men after him so more were slain in the Flight than in the Fight seeing Abimelech pursued them to the very Gates of Shechem and slaughtered them all the way thither ver 39 40. pursuing his Victory no farther in the first Fight N. B. Again Abimelech retreating to see the effects of his first Victory as well as to refresh his Army Zebul's Interest was not strong enough to reduce the City into Obedience to Abimelech he can only prevail with them to expel Gaal and his Brethren for their Cowardice and mismanagement of their Martial Matters in the first Fight Then chuse they a new General recruits the Army and goes forth to a second Fight to revenge upon Abimelech the former great loss in the first and if possible to drive him away not liking so Malicious an Enemy should be so near a Neighbour N. B. Hereupon their rage against Abimelech God also did harden their Hearts to fetch in their own Destruction forced them forth not to their Grape gathering for that was before nor to their Husbandry as Josephus saith but to renew the Battel and to rid the Country of their odious Adversary Abimelech orders two Companies to fight them and he with a third Company rushes in betwixt them and the City Gates to prevent their Retreat and to give the other two Companies opportunity to cut them off This was the Issue of the second Battle Abimelech storms the Town and makes a most Merciless Massacre the Streets run down with Blood N. B. Shechem is again a most miserable Stage of Blood-shed as it had been before by Simeon and Levi Gen. 34.25 26 27 28 29. even so it was the second time here ver 42 43 44 45. and worse for He beats down the City and sowed it with Salt Thus this Bramble barbarously butchereth his own Native Country-men and turns the place of his own Birth into a place of Nettles and Salt-pits for a perpetual Desolation Zeph. 2.9 though he fail'd of his end for it was Re-built again hy Jeroboam 1 Kings 12.25 and Inhabited after 2 Chron. 10.1 Jerem. 14.15 The last Exploits of Abimelech was his burning the Tower of Shechem supposed to be Millo which Jotham Cursed ver 6.20 57. and the strong hold of Baal-Berith whither they fled from the Massacre and where they hoped to be safe under the protection of their Idol if not by the strength of this Sanctuary which was built upon high ground like Rome's Capitol and Jerusalem's Temple and must be strong because they laid up their Treasure there ver 4. However
The same God who had wrought a double Miracle 1. By it as an Instrument wherewith to slay a Thousand Philistines And 2. Vpon it in turning it into a Fountain to quench Samson's Thirst might add one Circumstance more namely to fix it so in the Ground as to make it unremoveable And 3. The words unto this Day is understood only until Samuel's time who is thought to be the Author of this Book of Judges and it might well enough remain so long being less than an Hundred Years yet Hierom saith it remained till his time as a Testimony to Posterity of the truth of this Glorious Work c. The Third Consequent is Though the Israelites had dealt unkindly with Samson before yet now after this Victory they publickly own'd and acknowledg'd him as their General Judge ver 29. pleading their Causes and avenging their Wrongs against the Philistines who at this time Tyrannized over Israel for Twenty Years for Samson did but begin to deliver Israel Judg 13.5 Their compleat Deliverance was reserved for David and this clause of his Judgeship Twenty Years while the Philistines had Dominion over them clears up this truth that the times of Israel's Judges and of their Oppressions are included as Contemporary which justifies the Account of time given in 1 Kings 6.1 Judges CHAP. XVI JVdges the Sixteenth declareth the last concerns of Samson's Life Death and Burial Where we have first the Remarks upon the last Actions of his Life As First His going down to Gaza ver 1. a chief City of the Philistines Two things may justly be marvell'd at N. B. First How he durst go so soon thither after his late Slaughter of such a Multitude of their Men And Secondly How he could be suffer'd to enter a fenced City N. B. To these two Questions it is thus Answered First He might go thither upon some weighty occasion which is not here expressed Secondly To make some new Attempt upon them whom he feared not either in their Camps or in their Cities after such large experience both of his own Strength and of God's Assistance Thirdly It appeareth not that he was sent by God thither but went of his own Mind presuming upon former Successes and therefore deserted and ensnared Fourthly He might go thither Incognito by Night unknown and unobserved till afterwards Fifthly He went into a Publick House of Entertainment to refresh himself in contempt of his Enemies Sixthly He went not to seek see and have this Harlot for his Carnal Service that had been to make Provision for the Flesh c. Rom. 13.14 And this is scarcely consistent with Saving Grace in a true Believer so deliberately to contrive an Act of sin N. B. Therefore 't is said he there saw an Harlot that is Accidentally and giving way to Lustful Looks he was overtaken to commit Filthiness with her Here another Mars Videt hanc Visamque Cupit potiturque Cupitâ This Martial Man more like Mars than Pan was Overcome by a Wicked Woman who had Overcome a Lyon Loenam non potuit potuit Superare Leoenam Quem fera non potuit Vincere Vicit Hera This Strong Man being forsaken of God as one out of God's Precincts and so out of God's Protection and being left to his own Humane Infirmity forgeteth himself that he was not only God's Servant as he stil'd himself Judg. 15.18 and called of God to be an Holy Nazarite Judg. 13.5 7. but also that he was both Judex and Senex a publick Judge and an Old Man and notwithstanding all this he falleth into that foul Sin of Fornication having no Wife c. He should have pray'd with David Lord turn away mine Eyes from beholding Vanity c. Psal 119.37 The Second Remark is The eminent danger that Samson plung'd himself into by this Iniquity The Gazites got notice compassed him in but as God ordered it in tenderness to his sinful and secure Servant 1 Tim. 1.14 it was hid from them in what House he was harbour'd N. B. Had they known they might have seiz'd upon him in his Bed by Night therefore not knowing they set a strong Watch at the City Gate to surprize him at his Departure in the Morning ver 2. expecting that by Light they might better direct their Weapons to kill him forgetting how well he had used them when a great Host of them were gathered together in Arms against him yet a Thousand Men were slain by Samson c. but now wary Samson when he had satisfied his Lust was watchful against danger and rose up at Midnight and took the Doors of the City-Gate and the two Posts and carried them up to the top of an Hill c. ver 3. wherein he was a Type of Christ in his Glorious Resurrection as afterwards N. B. It may well be wondred at First That Samson should awake so soon seeing post Venerem Somnum Venery makes Men sleepy but it is supposed by some that God awaked him by a Dream and warned him both of his Sin and Danger not dealing with him according to his Demerit knowing the Root of the matter was in him so the Spirit did not yet loath his Lodging though he had just cause to do so N. B. Secondly 'T is a Wonder what was become of the strong Watch at the City-gate that they opposed not Samson in his pulling down the Posts and Door As to this 't is supposed Samson's coming upon them so unexpectedly at Midnight whom they expected not until Morning and accordingly were but preparing to make resistance this put them into such a frightful Astonishment that they all very stoutly betake themselves to their Heels and leaves the Gate to guard it self against Samson N. B. Thirdly 'T is a Wonder that Samson's foul sin had not provoked God t◠withdraw his strength from him as his sin with Delilah did after when she rob'd him of his Hair Answer But this Harlot prevail'd not so far with him he retains his Hair and so his Strength still besides his Strength was not a Grace but a Gift which might be naturally in a Graceless Man and therefore might continue in a Gracious Person notwithstanding his heinous sin but it must farther be supposed That upon the Divine Warning in a Dream God brought and wrought Samson into a Repentance for his sin at which the Lord pitty'd and pardon'd him and likewise preserv'd him and his strength in him to work his own Deliverance by pulling up the Posts Bars and Wicket-Door c. whereby he made his Escape N. B. Fourthly 'T is a Wonder they did not pursue him seeing as some say the Watch-men were asleep while Samson did this Feat in the dead of the Night the noise of pulling up and falling down of the City-Gate could not but awake them and Samson could not flee fast away but very slowly with so much lumber upon his Shoulders To which may be Answered Their Courage might well fail them for a Pursuit because they knew that Samson only
had seen a Beam of God's Omnipotency yet return'd to their Idolatry c. The Seventh Remark is The Arks sad dismission from Bethshemesh after its glad Reception there v. 19 20 21. The cause why was The Curiosity both of Princes Priests and People in peeping into the Ark of God which was not to be done upon pain of death Numb 4.20 N. B. And no doubt but their presumption of prying into the Ark might be grounded from a Jealousie that the Philistines had taken something out of it or put something into it while it lay Captive Seven Months in their Hands and this opportunity might make them over-desirous to view the Tables of the Law of Moses which they never had seen nor ever were like to see after the Ark came into the Holy of Holies where they might not approach beside they thought they might presume the more because the Ark had been polluted by the hands of the Philistines who for any thing they knew were not punished for so doing and now it was exposed to publick View therefore having this occasion they might make the bolder with it But Oh! How dear did these Men pay for their presumptuous prying and peeping Fifty Thousand and Seventy lost their Lives for so doing N. B. No such Severity God shew'd to the Philistines because they knew not his Law as his Israelites did or might do If Vzzah do but touch the Ark he dies for it 2 Sam. 6.7 1 Chron. 13.10 but Philistines may hand it into a Cart and not die If Ananias c. commit Sacrilege Peter punishes him with Death Acts 5.5 but so he did not to Simon Magus Acts 8.20 God expects more from his People than from Aliens N. B. 'T was a marvelous good Providence that the Lords of the Philistines were gone had they seen this severity it would have harden'd their Hearts more Some Object here and say First That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was then the Living had not been so many as to Bury the Dead Hereupon Josephus saith with other Rabbins that only Seventy were slain c. which though it seem but a small number yet might be call'd a great Slaughter either from the smalness of the place or from the quality of the Persons those being their principal Men nor could so many as Fifty Thousand c. all peep into the Ark. Answer 1. To find fault with the Testimony of the Scripture of Truth is of dangerous Consequence giving advantage to the Anti-Scripturists that do too Atheistically deny its Authority c. Answer 2. All those peepers were not only the Bethshemites but also from all other adjacent parts therefore the Text saith God smote of the People not of the Citizens of that City for without all question a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored to make up so great a number Answer 3. So many might take time to peep successively but suppose all did not so yet were slain they might deserve Death for other sins known to God though unknown to Men who may account those Innocent whom the Lord reckons heinously guilty God's Judgments ought not to be censured by us for though they be sometimes secret yet are they always just Objection 2. This seems too much severity for so small a sin as this was Answer 1. The City of Bethshemesh which signifies the House of the Sun was now under such an Eclipse and darkness as peevishly to think that God was over-strict laying the blame all upon God and none upon their sins v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour David himself had something of this sin 2 Sam. 6.8 9. and the Gadarins much more Matth. 8.54 Answer 2. God always shews most severity in punishing his own People especially in matters that immediately concern'd his Worship and Men are not competent Judges because we understand not the unsearchable Reasons of his Judgments Who hath been God's Counsellor c Rom. 11.33 34. we ought not to search into God's Secrets which belong to him only Deut. 29.29 Hic oportet mirari non rimari we may better admire than express them and we ought not to reprehend what we cannot comprehend The Philosopher could say Nihil interesse pedes nò quisquam an Oculos in clienâ domo ponat 'T is as unmannerly a trick to pry into another Man's House with his Eyes as to press into it with his Feet How much more unlawful was this prying and peeping into the Secrets of God so expresly against God's Law Numb 4.15 18 19 20. Arcana Dei sunt Arca Dei The Secrets of God ought not to be searched into lest we smart for it as they did Eorum quae scire nec datur nec fas est docta est ignorantia saith Calvin As 't is a Learned Ignorance not to know what is unrevealed so 't is a sort of madness to pry into them N. B. The Bethshemites here take care to rid their hands of the Ark which they should have more reverently retained and therefore requests Kiriath Jearim a more Religious City to send for it v. 21. pretending it was too nigh the Philistines who might fetch it from them and the rather because it was in the way to Shilo c. but intending only their own safety 1 Sam. CHAP. VII CHapter the Seventh of the First of Samuel is a Relation of the Acts of Samuel under his double capacity both as he was a Prophet to Israel and as he was a Judge over them and these his Acts do relate both to a time of War and to a time of Peace Remarks upon the former are First The Introduction before the War the Ark was fetch'd up by the Men of Kiriath Jearim where it long abode v. 1 2. 'T is a wonder they durst fetch it at the Bethshemites request for fear of the like fate but this pious People well knew that the Calamity was not to be charged upon the Ark but upon their carelesness and Irreverent Curiosity which they resolved to avoid The perdition of their Neighbours was a Caution to them so they place it in the House of Abinadab in the Hill and consecrated Eleazar his Son to keep it from all kind of such prophane touches as had cost so dear N. B. This Abinadab was undoubtedly a good Man and Josephus the Jew calls him a Levite yet they Sanctified the Son for this Service because the younger and stronger for it and not the Father who probably was Superannuated or at least cumbred with the cares of a great Domestick Charge which might either divert him from or distract him in the Service of God Lavater saith that Ahitub the Priest then living at Shilo did Consecrate Eleazar not to be either Levite or Priest which he was not before for in Israel Men were not made such but
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
the carriage of the Ark from Obededom's House to its proper place in David's City Remarks upon it are First The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage but also with great advantage to Obededom N. B. Tho' it had not been so as we read to Abinadab who probably had not given iâ— so noble and reverent an entertainment as Obededom did and therefore was not blest like him David hereupon begins to bethink himself of his own loss that if the Ark had been this half year in his own house according to his first design all those blessings upon Obededom had been bestowed upon himself and on his houshold and 't is a wonder David should neglect consulting with God by the Vrim about this matter Now those tidings flush David to renew his former Design when he saw the danger was over v. 12. N. B. 'T is a good Note of a Grave Divine While the Ark brought the Plague both Philistines and â—eâ—â—shemites are weary of it yea and David himself can be content to want it But when it brought a Blessing with it as to Obededom then it is look'd upon as worthy of entertainment many will own a blessing Ark a prospering Truth but he is an Obededom indeed that will own a persecuted and a banished Ark. The Second Remark is David acknowledges his former fault committed in carrying the Ark upon a Cart c. but now it must be born upon the shoulders ef the Levites according to God's own appointment as before and finding his obedience to God herein Secking God in due order so far owned as that the Lord help'd the Levites by an invisible power so to bear it as that it seemed light and no burthen to them 1 Chron. 15.2.13.26 David upon this encouragement offers up a Bullock and a Ram every seventh station as well as at the first stage v. 13 in testimony of his thankfulness to God for his making no breach upon them as he had done in his former undertaking After his Sacrifices he Danced before the Lord with all his might laying aside his Royal Apparel and girding himself with a Linnen Ephod v. 14 15. such as young Samuel used 1 Sam. 2.18 which was a Popular Garment N. B. This David did to shew that in the service of God there is no difference betwixt Prince and People and David gloried more in being God's Servant than in being Israel's King as Psalm 18. the Title and here in God's Service c. The Third Remark is David's Entertainment of God's Ark with great joy in his own City Sion v. 17 18 19. wherein Mark First His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid for Moses's Tabernacle was still at Gibeon 1 Chron. 16.39 21.29 2 Chron. 1.3 this David still left there because he designed to build a Temple with all expedition 'till countermanded by God therefore built he not a Chapel now because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple but a Tabernacle or Tent only and that at some distance from his Royal Palace for after his Sacrificing in this Holy Tent he is said to return to his own House Mark Secondly His giving thanks to God for this transcendent favour which he did partly by the Priests Sacrifices and partly by blessing the People which he did both as a Prophet and as a Prince to whom it belongs to pray for their Peoples welfare 1 King 8.54 55 c. and to promote it also Mark Thirdly David's Dismission of the people with a Royal Feast giving to each a Cake of Bread a good piece of flesh and a Flagon of Wine enough to suffice every man for his return home N. B Note well He did not make them a dry Dry Feast as Josephus relateth such as the Papists make the People at the Eucharist denying them the Wine Then David Sang the 132d Psalm The Fourth Remark is The Story of Michal v. 16.20 to 23. wherein Mark First Michal did not meet this Pomp as the Holy Women and David's other Wives saith Sanctius did like and Miriam and Jepthah's Daughter to honour the Solemnity with their presence but she peeps through her Window and beholding David's extatick postures despised him for a Madman v. 16. Mark Secondly Holy David returning home to bless his Household like a good Master as he had done the People like a Godly King Michal meets him and mocks him v. 20. her Chamber cannot now contain her but her malice more like a Daughter of Saul than of Sarah makes her to meet him to mind him of three faults First That he had forgot the Majesty of a King Secondly That he had made a Priest of a King by his laying aside his Robes and putting on the Ephod Thirdly That he had acted the Mad-Man's part she forgetting what her Father had done 1 Sam. 19.24 Mark Thirdly David's Reply not without some tincture of tartness v. 21 22. upbraiding her with God's Rejecting her Father and setting him up in his stead and what he had done was to honour God who had so honoured him nor can I saith he be luke-warm herein but resolve to be more so with honour 1 Sam. 2.30 Mark Fourthly God punish'd mocking Michal with a barren Womb v. 23. her Carnal Eyes discern'd not the things of God they were foolishness to her 1 Cor. 2.14 therefore is she call'd the Daughter of Saul v. 20. because she savoured more of Saul's Pride and Hypocrisie here than of Sarah's Faith and Humility Gen. 18.12 1 Pet. 3.6 N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn and no marvel if such be plagued with a continual fruitlesness as she was having no Child by David to her death 2 Sam. CHAP. VII THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man but dissallow'd by God Remarks are First The moving cause of this Counsel was the Peace God had given him now round about v. 1. this sublime tranquillity he look'd upon as an happy opportunity reflecting with a pious mind how himself dwelt in an House of Cedar which Hiram had built for him Chap. 5.11 but God and his Ark dwelt in a meaner unhandsom and unsetled Tent composed only of several Curtains and covered with Skins of Beasts this he thought very unsuitable that his House should be better than God's and more costly this was his word to Nathan v. 2. 1. Chron. 17.1 c. Hag. 1.4 So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours Psal 116.12 the doing of which he not only Voted but also Vowed Psal 132.2 this was more than Ahab would do who tho' he dwelt in a Palace of
gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
discover his Bed-chamber-secrets and could not discern also this private present Plot to apprehend him and that he who could save his King Joram from danger once and again could not save himself N. B. Now come we to Elisha's miraculous deluding and captivating the Syrian Army that Benhadad sent to catch him wherein are four Miracles more wrought by him which are all expressed particularly under that general head of Deluding and Captivating c. described in its Antecedents Concomitants and Consequents First The Antecedents Remarks are First The Syrian Army is sent to besiege Dothan a small Village Gen. 37.13 17. near to Sechem and not far from Samaria say Junius and Piscator on ver 13. Remark the Second A great Host comes by night to take Elisha napping in his Bed ver 14. and when they had compassed Dothan they pleased themselves with their confidence that the poor Prophet was now caught in a Cage and now they could carry him away fetter'd to their King who would give them a thousand Thanks yea and rich Rewards for this piece of eminent Service But all this while they reckon without their Host and are vainly fighting against God c. Acts 5.39 Remark the Third The Prophet's Servant is affrighted at this ver 15. crying out Alas my Master how shall we do as ver 5. Salmeron saith this Servant was Gehazi but Sanctius saith better that Gehazi was gone from his Master for his Leprosie and this was anâ—ther Servant who had been but a little time after Gehazi's Dismission with Elisha so had not yet seen any Experiments of the Spirit and Power of his Master He going early forth upon some occasion and seeing Chariots and Horses round about ran back in a dismal fright to his Master and made this hideous Out-cry Remark the Fourth Elisha comforts his despairing Servant ver 16. saying Fear not when he had only so much Life left in him by his fright as to lament his Case to the Partner of his Calamity now Elisha had discover'd to him by a Divine Spirit this Syrian Design against him as before that against Joram he had pray'd to the Lord for a Guard of Angels and God had sent him a Remedy suitable to the Malady Horses and Chariots from Heaven to defend him against those earthly Chariots and Horses which Benhadad had sent to offend him N. B. This was Elisha's Fourteenth Miracle Remark the Fifth Elisha had told his Servant There be more with us than with our Enemies but this cannot comfort him so long as he could see the Malady but yet could not see the Remedy therefore Elisha prayed Lord open his eyes that he may see ver 17. He had bodily Eyes before to behold bodily Objects to affright him but he wanted spiritual Illumination to behold this spiritual Host which no sooner was granted him but he saw in a Vision his Master on the Mountain encompassed with a guard of Angels so that none of the Enemy could come at him to harm him saith Peter Martyr N. B. This makes the Fifteenth Miracle of Elisha wrought likewise by his Prayer The Second Part of this miraculous Delusion c. is the Concomitants Remark the First Some suppose the same Chariots that had been sent to translate Elijah were now sent to defend Elisha because both are called Fiery Chariots however this was that Protection of Angels which God promiseth to his Servants Psal 34.7 and 68.17 and 91.11 and see Matth. 26.53 The sight of this Privilege did so confirm Elisha's Faith that he could now say with David I will not be afraid of ten thousand men that set themselves against me round about Psal 3.6 yea so confident was the Prophet that he goes out to meet them Remark the Second The Prophet prays Lord smite them with Blindness ver 18. and the Lord smote them with such a Scotoma a dizziness and dazling of their Senses as the Sodomites had been smitten with Gen. 19.11 He smote them not with bodily Blindness for then they could not have followed Elisha thence to Samaria afterwards But it was a Vitiousness upon their visive Spirits saith P. Martyr that seeing they might see yet not perceive what they saw the Maker of their Senses can easily either detain or delude these Senses They saw Elisha but knew him not N. B. This was the Prophet's Sixteenth Miracle Remark the Third The Syrians meeting Elisha going out of Dothan toward Samaria ask himself Which was the Way to the City where they might find Elisha ver 19. N. B. As the Eyes of Elisha's Servant were so shut that though he could see the Syrians but could not see the Angels so the Syrians Eyes were so shut that though they could see the Man yet they could not see who the Man was therefore they mistook both the Person and the Place The Prophet answers them not with an Equivocation much less with an officious Lye as Tostatus testifieth but useth a meer Ambiguity of Speech as P. Martyr makes it manifest for he saith This is not the City wherein Elisha whom ye seek is for he is gone out of it nor is this the was to find him follow me and I will bring you to the man whom ye seek and so he did as he said for in Samaria they saw he was the Man whom they sought Nor was Elisha under any Obligation to betray himself into the hands of his Enemies saith Lavater but this Ambiguous Answer must be esteemed as lawful as the use of Strategems in War with an intention to trapan an Adversary and in such a sence did John deny himself to be Elias John 1.21 as the Jews understood c. expecting an Elias again by a transanimation Remark the Fourth No sooner hath Elisha led them like a Pack of Tame Fools into the Streets of Samaria but he prays again Lord open the Eyes of these Men ver 20. and immediately their Eyes were opened with License to discern both the Place and the Person even the Prophet that had led them blindfold into a Trap good enough for an incorrigible and blood-thirsty Enemy Then they saw how they were irresistibly decoy'd into the midst of the chief City of the Kingdom where the King kept his Court and a settled Militia able to over-power this Army of the Syrians They now saw themselves as silly Fishes taken in an evil Net and as Birds caught in the Snare These Sons of Men are snared in an evil time falling suddenly on them Eccles. 9.12 Oh what an Horror and Consternation must now unavoidably come upon them when every Citizen was ready to execute them had the Prophet their Guide thither but given a Commission to fall on The wicked are snared in their own works Psal 9.16 This is Elisha's Seventeenth Miracle N. B. How Elisha did and undid as his Predecessor Elijah had done before him who first shut up the Heavens from giving Rain and then opened them to give Rain James 5.17 18. So Elisha here first shuts
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
not once questioning their Merits nor upbraiding them with their former failings or present infirmities James 1.5 And tho' his Errand was to heal the Soul of sin and death yet willingly he heals the Body and so he doth now c. The 4th Remark is All sorts of persons rich and poor young and old male and female bond and free out of all kind of places Villages Towns Cities and Countreys must come to Christ as to their common Saviour for safety and Salvation of Soul and Body as the People did here when once they were made sensible of their own wants and weaknesses All must come to him for all are one in him Col. 3.11 The 5th Remark is As Christ comes no where but there he hath an Errand so he sendâ— his Gospel to no place but for some special end some fresh Vein of Election to break forth No Housholder will light up a Candle but when he hath some work to be wrought thereby No Husbandman will send his Servants into the Field with Sithes or Sickles but there is more than Thistles and Nettles to be reaped thereon The Ministry of the Gospel was sent to the Gentiles that the Elect might be gathered Isa 49.6 Acts 13.48 And hence the Apostle gathers an Argument of the Thessalonians Election 1 Thes 1.5 The 6th Remark is Such Souls have a right sense and science both of themselves and of their Saviour that do seek to him and implore his saving help and so imploy him as the Saviour of the World Thus this People do here among whom Christ presently sound some that found him Thus Genezareth became the Garden of a Prince as in Hebrew it signifies or engendring Air to it self as some interpret it from the fresh gales the neighbouring Sea sends to it from its curled Waves and here brought them the sweet gales of the Gospel c. or as others interpret Geâ—esar the beginning of Nativity so it became now to the Gentiles to whom Chrise transported over Sea his precious Gospel from the Jews The 7th Remark is Such Souls at know Christ aright will not only seek to him themselves but they will endeavour all they can in their proper stations to bring in to him their Relations and Acquaintance also as this People did Nemo fibi nascitur sed multorum utilitati men are born for the benefit of many Nascitur indigne per quem non nescitur alter He is unworthily born by whom others are not helped to be â—â—w horn Charity is no Churl No sooner had Andrew found the Messiah but he calls his Brother Peter John 1.41 and Philip Nathaneel ver 45. Thus Relations brought the Palsey-man upon his Bed to Christ Mark 2.3 Thus the Prophet saith They shall bring their Friends in Litters or Charets upon Mules or Horses Isa 66.20 N.B. Note well We should bring all ours to the Ordinances doing at least the Office of the Sermon Bell call them to Christ and lay them before the Lord for healing we know not what he may do for them There is healing vertue under his Wings Mal. 4.2 When the first Iron Ring of the Chain is drawn by the Loadstone that draws the second and that the third c. till the whole come in we should help our Neighbours to heath and to Heaven c. The 8th Remark is The greater our measure of Faith is the less will be our limiting God to signs Some are satisfied with their Saviouris speaking a word at distance as the Centurion others must have Christ come to their house and lay on his hands as Jairus Here they must only touch the hem of his garment Matters were well mended with these men since their rejecting of Christ and his Gospel Mat. 8.34 now are they Ripe as before Raw so press upon him in crowds as to touch him behind before and on each side and all Touchers were healed The Evangelist John expresly relateth chap 6.22 That the very next morning many of that multitude which Christ had miraculously fed with five Loaves the day before do follow him it Capernaum and find him there asking him Rabbi when camest thou hither ver 24.25 and by what meanâ— for they â—â—mired both the time when and the manner â—ow well knowing the Journey by foot was very long and that he came not along with his Disciples in the Ship when he dismiss'd them over night Christ answers ver 26. not to what the was asked but knowing their hearts admonishes them of their Carnality that they followed him for Lâ—aver more than for Love and as Augustin phraseth it did not love or seek Jesus for Jesus sake This being the very day of the Synagogue Serâ—ice in the City of Caâ—enâ—â—um ver 59. Christ takes that occasion to Preach that excellent Sermon in the Synagogue to them from ver 16. to the end of the Chapter wherein he reclaims theâ—â— from their expectations of perishing food c. to bused daily 〈◊〉 Miracles as he had done the day before and that for forty years together as Israel was fed by Mâ—leâ— not with Barley bread but with Manna Angels food c. Christ calls them up to seek the more Spiritual Food that endureth for ever whereof Maâ—â—â— was but the Type and himself was the Antityâ—â— and that they must expect an other food now from him than the â—ating of his Flesh and the drinking of his Blood this â—â—â—â—â—ed such a monstrous Doctrine to many of them that they will follow him no more We may nor understand that in ver 60. to he any of the twelve Disciples no now yet of Judas the Devil nâ—rryâ— but it was many of those that were more frequent followers than others of him among whom saith Epiphaâ—â—â— Mark himself became a Deserter stumbling at this seeming inhumane saving of eating Man's flesh but was reclaim'd by Peter After these things saith John 7.1 to wit Christ's Miracle about the Corporal Food feeding 5000 with five Loaves and his Oracle or Sermon about the right Spiritual Food the eating his Flesh and drinking his Blood spiritually by the mouth of Faith he still remained in Galilee where they were not such Zealots for the Law so not such hot Persecutors of Christ and would not walk in Jury or Judea because the Jews sought to kill him being blinded and incensed by Satan as Pharaoh c. were against Moses which made him flee to Midian Exod. 2.15 for now Christ's Fame and Name was mightily spread abroad by his Doctrine and Miracles his Disciples marvelously increased c. therefore the Sanedrim seek to kill him as Herod had done the Baptist Hereupon he declines Jerusalem still because he would not be Assassinated in a clandestine seditious manner which answered not the Father's Appointment and because his hour was not yet come for when that came he did willingly present himself in that City and in the very Temple c. However such was the malice and rage of the Sanedrim against our Saviour that
c. still waiâ—â— for their Prey again and there presseth upon them for his Release more than eveâ—â— But while he urged Christ's Absolution this time also they cry out against Pilate that if he Justified him whom they had Condemned in their Court and committed the Prisoner to him they would Article against himself as no Friend to Caesar c. John 19.12 This saying knocks down all Pilate's Honesty dead to the ground save only that as he had brought Christ out from the Barr before shewing him most notoriously abused that they might be moved with Compassion towards him when he said to them Behold the Man thus madly misused by the Rude Rabble Soldiers So here again he brings him forth from the Bar and cries again Behold your King John 19.13 14. Are you not ashamed to kill your King whom you have caused me to put all this Contempt upon Those faint Essays of Pilate's clearing the Innocent were took weak Remedies for Curing so strong a Malady as the Priest's Malice Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus but though they Relented not at their beholding the Man and beholding their King thus abominably abused N. B. Note well 't is meet we should be moved to see the King's Son so basely Scourged by the basest of Men and that for our sakes not for his own those Miscreants melted not Mollified not to behold the most prodigious and profoundest part of our Redeemer's Misery but on the contrary made themselves sport thereof and with many Outragious and Spiteful Speeches flocked about Pilate Threaten to Accuse him of Treason to the Emperour for Labouring by many means to Release such a Traitor to Caesar's Government Now is Pilate Conquered to yield for two Causes and Considerations N. B. Note well First the Impatiency Importunity and Impudency both of the Priests and of the People like Priest like People Pilate faintly saith to them shall I Crucifie your King the more backward he was to it the more madly forward and furious they were for it And the same Mouths that had but a little before cryed Hosanna to Christ at his entring into Jerusalem now with their loudest Clamours cry Crucifie him and to shew the earnestness of their Divelish Desires they double that Outcry saying Crucifie him Crucifie him He is none of our King we have no King but Caesar let him be pushed out of the City to be Crucified Then Pilate Feared a Tumult Matth. 27.24 As God made this People's choice their Judgment they would have no King but Caesar as if there were no King in Sion Mic. 4.9 And as if they Rejected the Lord from being their King 1 Sam. 8.7 God gives them their choice with a Vengeance for their King Caesar utterly destroyed them as was prophesied Zech. 11.6 which was fulfilled by the Emperour Vespasian So this fear of Man brought Pilate into a Snare Prov 29.25 Causeth him to comply with the Clamorous Crew to avoid the Danger of a Tumult c. The Second cause of his complying was his fear of losing Caesar's Favour fearing that more than the loss of God's So chuses to obey the Creature 's Corruptions rather than the Creator's Commands And in fine he loses the Favour of both as the sequel sheweth CHAP. XXXI WHen this Cowardly and Inconstant Pilate was thus Sordidly overcome by the pressings both of Priests and People and overawed by his fear of losing Caesar's Favour and so by Consequence his Office of Power and Presidentship then he that had been as stiff as an Oak in absolving Christ so oft before saying I find-no fault in him becomes as supple and plyable as a Willow and complies with the cursed Crew to Condemn the Innocent and Faultless One that they might lead him away to Execution Whence do arise these few Remarks Remark The 1st is That Men of no Principle Magistrates or others that Act for pleasing the People and fear of Princes Dust and Ashes more than the living God cannot persevere in their pretended Piety or Honesty but yields at last to the Temptation Remark 2d Such as do yield to the Tempter whether they be Godly or Ungodly are sure to be punished for not persevering as was Adam for yielding to Eve Sampson to Dalilah and Pilate here to the People as Adam lost Paradise and his Primitive Excellency both to his Person and to his Posterity and as Sampson lost his Strength his Eyes his God and his Life thereby So Pilate perplexed here with Threats of Impeachment persists not Honest in his Office soon after he was kicked out of it by Cajus for perverting of Justice Banished into Germany as before where through Grief and Shame for loosing both Gods Favour and Caesar's he became his own Death-Man Eusebius Hist lib. 2. cap. 7. and which is worse he stands Branded in the Bible for Condemning the Just One upon Everlasting Record to the end of the World to say nothing of his Torments for it in the other World N. B. Note well This should Teach all Persons to fear God above the World we may not warp and act against the Light of our Consciences as he did The 3d Remark is Above all it concerns Magistrates to be Men fearing God Exod. 18.21 Able and Active Strong and Stout Hearted well underlayed with Righteousness as well as Riches fearing God above all Judges should be Men of Courage ceur de Lions Solomon's Throne was supported with Lions to shew what manner of Men such as Sit in places of Judicature should be and what Mettal a Magistrate should be made off The Standard of Justice should be of Case-harden'd Steel and the Main-posts of a Common-wealth should be Heart of Oak Tully tells us 't is a Mercy to have Judges Modò Audeant quae sentiant so they dare but do according to the Dictates of their Consciences which because Pilate did not do therefore all that Evil aforesaid by a Just Judgment of God came upon him As Joseph yielded not though his Sollicitations were so oft renewed So he and Daniel had no fault found in their Grandeur save in the matters of their God c. The 4th Remark is It was a wonderful providence of God that Pilate should in these his contrary Actings of Absolving and Condemning Christ serve God's Will as well as his own both God's Secret and his Revealed Will. In his Absolving Christ so often he concurred with the Revealed Will of God which declareth him Faultless and without Sin Heb. 4.15 A Lamb without blemish of Original Sin and without spot of Actual Sin 1 Pet. 1.18 and in his Condemning him Pilate served the Secret Will of God which laid upon Christ all the Sins of the whole Elect Isa 53.6 according to the Covenant of Redemption contracted betwixt the Father and the Son for satisfaction of Divine Justice and for the expiation of all our Sins While he stood before the Bar of this Mortal Man he
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must