contrary to this Heathen Shechem's practice here who though he had once enforced as well as enticed Dinah yet would he know her again no more as 't is said of Judah in the like case Gen. 38.26 as an Harlot he would not make that a sin of Custom yet desires to enjoy her as an honest Wife not as a dishonest Whore 5. And lastly Shechem here doth shame those precipitant and preposterous practices of Stealing Wives without Parents Consent This very Infidel would not dare to do so saying to his Father Get me this Damosel to Wife Gen. 34.4 that is with the consent of her Father also he would not make Dinah his Wife without the consent of Parents on both sides He asks Hamor his Fathers Consent and Requests him to be a means of procuring Jacob her Fathers Consent also This pattern in concurrence with many other before as of the Marriage of Isaac of Ishmael c. plainly proves that Law of Nature and of Nations saying Wedlock cannot Lawfully be Contracted without the Authority and Consent of Parents by their Children And that Civil Law wherein the Lawyers say Non concubitus sed consensus nuptias constituit 't is not Copulation but Consent both of Parents and Parties that constitutes a Lawful Wedlock all which three Laws aforesaid have their honourable Descent from the Divine Law as from Exod. 22.17 18. Deut. 22.28 29. afore quoted and many others as in the Fifth Commandment c. Children are a principal part of their Parents Possessions as Job's Children were accounted by Satan yea a piece of themselves as Mat. 15.22 Have mercy upon me cries the Mother that is upon my Daughter c. Meet it therefore must be that Children be dispos'd of in Marriage by their Parents Consent which yet in the Church of Rome is oft-times but a little regarded notwithstanding the Natural National Civil and Sacred Sanction of that indubitable Right and Law It seems even the practice of those Infidels or Pagans was more honest and honourable than that of the Popish Papagans whose ordinary Custom is for Children to Contract and Marry without Consent of Parents provided they have the Popes Dispensation for it whereas no such Bulls or Dispensing Bills of that Roman Beast were in such cases heard of in Jacob's time The second Remark is How this Plot and Project was prosecuted after it was first projected First A Treaty is propounded by Hamor with Jacob about his Son Shechem's Marrying his only Daughter Dinah whom he desires to purchase by Endowing with what Dowry he would please to demand as was the manner of the Eastern Countrey to buy their Wives though it be ours otherwise for Fathers with us buy Husbands for their Daughters by giving both their Persons and some Portions with them in Marriage Dinah here is desired to be bought at any price they would propound Ask me never so much Dotem Donum Dowry and Donative Hebrew Multiply ye upon me vehemently saith Shechem I will spare no cost to purchase her using other suasory Arguments to accomplish the Match Gen. 34.8 9 10 11 12. Note here 1. A fond Father seeks to satisfie the Lust of a loose Son whom rather he should have severely punished Such Parents saith Bernard are peremptores potiùs quà m parentes killing their Sons Souls with fond kindness to their Bodies like Apes who kill their Brats with cuddling them too vehemently This young Prince had but a Licentious Education usually with such quod libet licet what they list is judg'd lawful but alas unruly Youth oft-times put their Aged Parents to much Travel and Trouble as Shechem did Hamor here Sampson after did his and the Trojan Paris to his and to his City Troy which was destroy'd by his Licentiousness as the City Shechem was here by Prince Shechem's Loosness which two Stories run alike in many parallel Lines 2. Note here That Shechem compared with Amnon and our Debauch'd ones as before seems an honest Man he appears praise-worthy and commendable as loose as he was in some respect for though his Lust had been lewd to Dinah in Deflouring her yet now it was his Love not Lust he will Treat for Marrying her and his Affection set such an high price upon her Person after her prostitution that he would now put a punishment upon himself and fix a great Fine upon his own Head in both a Dowry as a satisfaction for the injury done her Deut. 22.28 29. and a Donative as a purchase for a better Propriety in her for Shechem ver 12. useth two words Harabbu Mohar u Mattan he was in Wedding-haste as we say to satisfie all Objections for his former word Mohar signifies 1. Satisfaction and 2. A Dowry as his Mulct or Amerciament he lays upon himself and leaves the sum it self to their Mercy bidding them multiply it as much as they pleased as the word Harebbu signifies together with Mattan or Gift and all because he had rob'd her of that her Virginity which was not in his power to restore to her Shechem in a word makes this double offer here that he might more honestly make amends for his dishonesty and the better buy to himself a right in Dinah for the future whom by his former abuse of her he had unjustly as well as unchastly possessed How will all this Candour and Kindness as well as honesty in this poor Infidel rise up in Judgment against the Dammee-Roaring-Whoring Youngsters of our day If the wrath of God did fall so foully upon him and his City notwithstanding all this appearance of good what can our ungodly Sinners who should know better things than he could as being nominal Christians yet practise nothing but evil and wickedness with a witness expect If God chastis'd this Heathen with such severe Rods though he acted thus honestly after assuredly God will scourge our Pseudo-Christians our Mock-Musulmans who want nine parts of ten of Shechem's shew in retracting his Exorbitancy with the most Mortal-stinging Scorpions This Infidel acts this villany but once and seems to make a plausible Retractation but the Debauchees of our day do thus villanously not once only but often they do it daily and drive the Trade of wickedness without any remorse or regret yea they glory in their shame Phil. 3.19 What can come in prospect of such but a certain fearful looking for of Judgment and fiery Indignation which shall devour those Adversaries Heb. 10.27 Of how much sorer punishment than that which betel Shechem shall they be supposed worthy of ver 29. 'T is a fearful thing to fall into the Hands of the living God ver 31. Alas that they know it not they are hanging over the very Chimneys of Hell and that by a rotten Thread of a Frail yea the more so because a flagitious Life if that once break down they drop into pain without pity into misery without mercy and into torments without end and beyond imagination The second part of the Prosecution
Trumpet before a Victory be won Events of War are uncertain and therefore not to be sworn before-hand but rather sedulously to be Atchieved He is a confident fool that sells the Hide before the Beast be taken and accordingly it proved for Benhadad himself had much ado to save his own Skin by flight which many of his Souldiers lost with their lives not taking an hand-fâ—ll of Samaria's dust with them The second part of the first War is the Concomitants thereof Remarks upon it are First Bragging Benhadad receives Ahab's Denial of his Tyrannical Demands with an outragious scorn He and the Kings in the Pavilion with him drank down all Anxiety about the Answer as making themselves Cock-sure of the Victory ver 12. and Benhadad himself drank so freely of his Cups until he was intoxicated ver 16. as if Wine should make way for Blood and instead of making good what he had Thrasonically boasted to turn Samaria into a Dust-heap behold he turns himself into a Beast by being drunk N.B. Drunkenness is one of the worst Counsellors many men do that when they are drunk for which they are hang'd when they are sober Drunken Benhadad now in his Altitudes of Pride and Presumption became ripe for his own Ruine however in contempt of the God of Israel and in confidence of his own helpless Gods he had so lustily sworn by ver 10. he commands his battering Engines to be prepared and his Army to make ready for Assaulting and Storming Samaria Remark the Second Brings in the Behold ver 13. Oh the matchless Mercy of God in sending a Prophet to Ahab who had persecuted his Prophets chap. 18.4 c. P. Martyr makes this Divine Act of Grace marvelously remarkable that one of God's Prophets whom Ahab persecuted to death should now be sent to him in his deepest Distress to comfort him with Tidings of his Deliverance and Triumph after all his Miracles by Elijah both of fetching Fire and Water from Heaven were unprofitably spent upon him Ahab had promised much when he and all Israel saw enough to say that the Lord was God and not Baal chap. 18.39 but he had performed nothing yet God destroys him not but will here even Hire him to be good that by a Victory he might better know that the Lord is good and the Lord of Hosts and neither Baal nor the Golden Calves Why God promises Victory to wicked Ahab here P. Martyr renders these Reasons 1. That Ahah might be left without the least excuse and the Justice of God be the more illustrated thereby 2. That God might shew how easily he can suppress the proudest and powerfullest of his Enemies when it is his pleasure so to do 3. God had respect to his seven thousand Servants that kept tight in that corrupt time and bowed not to Baal c. 4. Of all sorts of Sinners God cannot abide the proud and presumptuous Boasters N.B. Such have Nemesin in tergo as the Greeks call it Vengeance upon their backs God resisteth the prou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets himself in Battle-array against such Jame 4.6 as Benhadad here set himself in Battle-array against God he Deified himself as if a God and therefore God Desied him as an Invader of his Glory Ahab indeed was very lewd but Benhadad was both more lewd and more lofty so God could not abide the sight of him Psal 138.6 but resolves to hurl this proud Luciser out of his supposed Heaven As Ahab being bad shall be scourged with the Rod of Benhadad's fear so Benhadad being far worse shall be smitten saith Dr. Hall with the Sword of Ahab's Revenge c. Remark the 3d. As bad as Ahab was when in his Distress He had called in vain saith Sanctius for help from Baal c. He can now listen to one of God's Prophets whom he had persecuted and begs direction from him how this Deliverance might be accomplished which the Prophet had promised from the true God ver 14. N.B. Even the worst of wicked men when in desperate straits and having but the Natural Conscience awakened thereby will not disdain to desire help from God as those poor Pagan Mariners in Jonah's Ship under a most dismal Storm every one of them cryed unto his God and lest they should all miss the true God they desired Jonah to call upon his God Jonah 1. v. 4 5 6. and at last they all cry unto the true Jehovah ver 14. Jonah 1. So Ahab here hearkens to what this Prophet spake from the Lord when all his Idols fail'd him Remark the Fourth The Prophet tells him not from himself but from the Lord who should be the Instruments and who should be their Captain Ahab gives credit to God's Word puts his Divine Direction into present Execution ver 15. wherein tho' he was a wicked man yet acts not like such an one N.B. For some in such a case would have argued Alas those Young men of the Princes Noble men's Sons have been bred up in Delicacies so are but fresh-water Souldiers Carpet-Knights fitter for a Canopy than for a Camp and to Court fine Ladies rather than to Encounter a fierce Enemy they are not so well experienced in handling a Military Lance in War as they are in tossing curious Court-Complements in Peace c. Beside Ahab might have objected against the Number of them as well as against their Quality saying What are these two hundred and thirty Courtiers able to match Benhadad's so many more Kings and old experienced Captains and Commanders and what can seven thousand Men which is all we can muster do against such a numberless number of the Syrian Army that doth besiege us c Not a word of any such murmuring nature do we hear from this Impious Ahab no he disputes not but dispatches God's Command The Prophet had assured him before-hand that by those very Men and Means Victory should be got that when obtained the Thanks for it might not be ascribed to Chance Baal or Calves c. Remark the Fifth Ahab having god God's Word for his Warrant and God's Instruments at his heels both the 230 Captains and the 7000 Souldiers N.B. which Peter Martyr supposes to be those mentioned chap. 19 18. that were faithful and fled thither for Refuge and all others not daring to adventure upon such a desperate Design with those he marches forth not staying to be assaulted by the Assaulting Syrians but to Assault the Assaulters at Noon-time of day ver 16. when they were eating and drinking and secure from all fear and expectation of any Assault and when Benhadad himself was so Jovial with his Kings that he drank himself drunk with excessive drinking so could not order or direct for any Defence Remark the Sixth This Hand full of Israel God blesseth with a compleat Victory over the vast Host of Syria ver 17 to 21. Mark 1. The young Princes went out first as a Forlorn-Hope to make the first On-set upon the Syrians Such Courage had the Lord of Hosts given them to embolden their followers ver 17. Mark 2. Benhadad's Scouts espied them first coming out of the City they
Gods Wisdom whereby he would have Mankind propagated by a natural Successive Generation that so the Power and Presence of God might continually appear in this Personal Propagation so a Woman was needful Hereupon God comes forth Gen. 2.18 in two things 1. In a Divine Deliberation implied 2. In a Divine Determination expressed 1. In the Deliberation there is the Consultation of Divine Wisdom with it self which is a Wisdom that as it cannot be mistaken in its own measures so neither can it prescribe wrong measures to others God is the infallible Judge and the wonderful Counsellor Isa 9.6 Rev. 3.18 I counsel thee c. hence the Psalmist prays Lord guide me with thy counsel c. Ps 73.24 The Parliament of Heaven had consulted before about giving Man his first Being Gen. 1.26 And now the second time a Consult is had about Mans well being concerning what is good or not good for man Gen. 2.18 The former concern'd his Creation the latter his Providence The first was how to make Man God's Master-piece This second was how to make a Mate suitable to this Master piece For there was no Help-meet Nullum Audjutorium naturae suae Accommodatum no fit Companion that Adam could find among all the Creatures God brought before him to be named v. 20. he saw 1 all other Creatures suitably sorted as Male and Female in their kind and 2 his own want of a suitable Consort after his kind The sense of this want puts him upon desiring one agreeable to his Nature His most gracious God gratifies his desire so comes from the Divine Deliberation to a Divine Determination of making a more glorious Creature than was to be found in the whole Creation the Woman call'd the glory of the Man 1 Cor. 11.7 Man may glory in this that God hath put such a glorious â—reature into his Bosom Vxor gloria viri gloria Vxor Dei as Bernard doth phrase it The Wife is the glory of man and Glory is the Wife of God As the Divine Deliberation was the product of Gods Wisdom so this Divine Determination was the product of Gods Goodness and that both in the Negative and in the positive part of it 1. In the Negative the Divine Determination is not grounded on uncertainty or propos'd in a doubtful manner God doth not say here I fear or I doubt 't is not good for Man to be alone but 't is a peremptory Proposition 't is not good c. and 't is prescribed as a remedy to mans Malady yet not Absolutely or Morally 〈◊〉 for then there was no absolute or moral Malady or Evil sound in the world â—ll mans sin had opened Pandora's Box as the Poets speak of Epimâ—thâ—us out of which issued all manner of evil upon Mankind so the Iron Age was brought in 〈◊〉 but Comparatively to wit it is not to good for Man to be alone as to have a Mate which all other Creatures had at that time all passing before Adam to be named Good is taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply in it self or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respectively relating to some circumstance Thus it was not good for man to be alone in several respects as aforesaid It was not good 1 in respect of the World because all Mankind were to come out of Adam's Loyns 2 In respect of the Church which was to be chosen out of the World 3 In respect of Gods Mercy and Justice the former of which was to be glorified upon the Godly and the latter upon the Wicked none of which would have been had Man been alone in the world Besides Rabbi Solomon renders another general Reason why 't was not good for Man to be alone For saith he had Man been alone on Earth as God was alone in Heaven then Man would have been reckoned the chief Lord on Earth as God is the chief Lord in Heaven but this Rabbi's Reason is the more reasonless because had Man been alone he could have no Posterity so to reckon him Again Good is manifold 1. Moral 2. Physical 3. Hyperphysical Thus Virtue is a Moral good Health is a Physical or Natural good and Grace is an Hyperphysical or Supernatural good Thus some things are said to be evil naturally that are not evil morally Poyson is a Natural not a Moral evil In this sence Sinning is said to be a worse evil than Suffering inasmuch as Sinning is a Moral evil and Suffering is onely a physical or Natural evil Now the Help-meet God made for Adam was this Threefold good to him a Moral a Physical and an Hyperphysical good This leads me to the positive part of the Divine Determination I will make him an help-meet for him Gnezer Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. and Adjutorium Lat. an Help-meet Engl. an Helper not an Hinderer Kenegdo Hebr. for him not against him or such another as himself alike in Form and Nature and in Gifts both inward and outward one in whom Man might see himself one to be an Alter-ego to him a Second-self Eph. 5.28 an Helper to him in both Lives an Helper 1 in Piety thus godly Couples make up a Church in their Houses being sweet Companions in Gods service as joynt Fasting and Praying 1 Cor. 7.5 1 Pet. 3.1 7. 2 In Society bearing each others Burthens and sweetning each others Conditions as Sarah was a graceful and grateful Companion to Abraham in all the passages of his Life c. 3 In Procreation and Education of Children 1 Tim. 2.15 and 5.14 4 In managing Family-matters as Prov. 31.10 27. God had a respect to all those four ends aforesaid in the state of Innocency now the Fall hath added a 5th end of having an Helper in infirmity as a remedy against sin 1 Cor. 7.2 9. Marriage is now Gods Medicine to cool and heal if rightly applied Mans hot and raging Lusts Hence it follows 't is not good for Man for any man for Man universally taken as in those words Except a man be born again Joh. 3.3 5. Any man Every man whether he be Prince or Priest whether in Church or State in Court City or Country whether Gentile or Simple 't is not good for Man any man to be alone either in a Natural Civil or Spiritual sense Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a publick Temper so loves not to be alone in any of these Respects If Communion be a priviledge in Heaven then it must be a blessing on Earth In order to the doing of that which God had determined for he always performs with his Hand what his Mouth hath spoken He 1 calls Adam into a deep sleep v. 21. as the word Tardemah signifies the Hebrews have three words for Sleep 1. Teuniugh a Slumber 2. Shenah a fast Sleep 3. Tardemah a deep Sleep such as is mentioned Gen. 15.12 and 1 Sam. 26.7 therefore the Septuagint calls it an Extasie or Trance Herein though his Senses were all locked up so that he felt no pain when the Rib
Amoris saeva libido What will not the force of love or insatiable lust and unsatisfied desire or unquenchable Thirst after Gain compel mortal men to comply with and consent to even to the hardest conditions Shechem here whom the Hebrew calls Hanegnir v. 19. that is a foolish Boy being blind with Love and not ruled by Reason rashly rusheth head-long into the act of Circumcising himself first as he had done before in Ravishing the Damosel In neither of which Actions was Right Reason either his Rule or his Ruler but Heady Affection was his River and Driver walking in the ways of his heart and in the sight of his eyes Eccles 11.9 without any regard to Religion in the latter no more than in the former Fact not knowing what he did in either These two Princes Father and Son thus complying with the condition undertake by an Elegant Harangue and Oration to perswade and prevail with the People v. 20 21 22 23. wherein they politickly cover their own private ends with a plausible pretence of publick good and loudly proclaim vast Profit to the People from those peaceable men so they call'd them but such they did not find them This proposal of profit doth prevalently perswade the People to an Approbation They all conform to the condition are all to wit the Males Circumcised v. 24. This Ushers in the last part of the Plot or Project to wit having thus far and fairly prosecuted it the final and full execution of it Now those Sons of Jacob had brought the simple Shechemites into their desired and designed Noose they let them alone until the third day v. 25. which is ever the worst day to those that are wounded wounds received are then most sore and painful This gave Simeon and Levi their wished opportunity both for a Rescue of their Sister and for a Revenge of her Rape They with the Assistance of their other Brethren assaulted the Citizens while they were so sore that they could not stir in their own Defence kill with confidence both the Princes and the People with the edge of the Sword v. 26 27. Delirant Reges plectuntur Achivi One only Sinned All Suffered A little leaven leaveneth the whole lump 1 Cor. 5.2 6. especially when that sour leaven of Sin is found first in the head Sins of Princes bring Punishments upon their People the Sin of one Man of one Man only especially of a publick Person as Shechem was here may raise God's Wrath to the ruin of many 2 Sam. 24.17 and 2 Chron. 32.25 and Gen. 20.7 17 18. wherein though as from God the People may justly suffer for their own Sins as the Shechemites did here yet their Princes are punish'd also relatively if not personally in their Peoples Punishment in regard of their Interest in them and Participation with them The Sins of Princes are worse than the Sins of the People though both be before the Lord upon the Accounts 1. Of Imitation Regis ad Exemplum totus componitur Orbis Princes are the Peoples Looking-Glass whereby they Dress themselves either with Good or Evil great need we have therefore to pray for Good Governours for generally as Princes are Good or Evil so are the People when Crispus the chief Ruler of the Synagogue believed many Corinthians believed also Act. 18.8 and Paul was loth to lose Paulus Sergius that prudent Deputy by that Sorcerer Elymas because he well knew that his Conversion would draw on many others to Conversion likewise Act. 13.6 7 8 10 12. As on the contrary Jeroboam made Israel to Sin and universally as the Kings of Israel and Judah were Godly or Wicked so were mostly the People in which as in a Beast the whole Body follows the Head 2. Upon the Account of Imputation How was the Sin of David imputed to Israel and the People were plagued for his personal Sin of Numbring his Warriours as well as Worthies in a way of carnal Confidence 2 Sam. 24.15 17. and 1 Chron. 21.12 How was the Sin of Hezekiah's Pride and Ingratitude to God Imputed for a Punishment upon his People 2 Chron. 32.25 31. People pay for Princes Sins as here All the Males were Massacred by the Sons of Jacob because the wrong their Sister suffer'd was done by a Male yea a Prince-Male in whom all Male-Administrations are abominable both to God and Man And the rage of Simeon and Levi was raised to such an height of Revenge at this abominable Act in a Prince to their Sister that the Murder of all the Males must not alone satisfie it but they strip the Slain and plunder the whole City of all their Goods Gen. 34.27 28 29 c. The next Subject of Discourse is How the good Old Patriarch resented the Treachery and Cruelty of his Sons after the Slaughter and Spoil of the Shechemites This plainly appeareth in his smart Expostulation with them and most sharp Reproof of them v. 30. wherein he evidently witnesseth an utter Abhorrence of their abominable Wickedness And whereby Jacob makes an undeniable Vindication of himself that he was no Abettor much less the Author of such unparallel'd Impiety which yet is commended for laudable Zeal in the Apocryphal Judith Chap. 9.2 this is one Argument for Exploding that Book from the Sacred Canon of Scripture whereas the true Canonical Pen-men of the Holy Ghost do so much condemn it for a Matchless Villany For First Jacob Damns the heinousness of this hellish Act in this his pious pithy and pathetical yet dolorous Declamation Wherein 1. He declares how great his Dolour was wherewith himself was Affected and Afflicted by this impious barbarous and perfidious Action branding his Sons with the black Name of Trouble-Houses and Trouble-Towns for Troubling their Aged and Innocent Father both in Mind and State and causing him to become like that River-Water which when troubled by the foot of Man or Beast doth lose its purity and clearness Ezek. 34.18 2. He sets out the Cause of his own Sorrow and Trouble saying Your wickedness hath made me and mine to stink among the Inhabitants of the Land that is our savour is now most loathsome to them and they will do with us as men do with stinking things first loath them with utter dislike then cast them away with utmost displeasure even to the Dunghil as to their proper place Hence 3. He shews the extreme peril they had involv'd him in by their Fact I being Few in Numbers Hebr. Methe-Mispar a small handful to the Many They will Kill us All. Thus this Holy Patriarch notwithstanding his many solemn Promises of Divine Protection here again trembled much fearing that he and his whole House would all be cut off by the Canaanites And this was not a causeless fear for where Sin is at the bottom Fear in a tender-heart will be at the top he well knew the Condition of God's Covenant If thou walk before me and be perfect Gen. 17.1 2. Though himself was so here saving his Humane
B. This Repulse from Brethren and Refusal of such an Act of Mercy as is a common kindness to meer Strangers moved not meek Gideon a little as Nabal's Churlishness in the like kind did most highly incense Holy David Hereupon Gideon threatens them with most Severe and Just Revenge for their Treacherous Deserting the Common Cause of Israel and for their favouring God's Enemies who had so long Tyrannized over them by this Act which they did in such a Proud Scornful and Contemptible manner ver 7. And Penuel giving Gideon no better a Treat but rather worse for they having a strong Tower in which they trusted and which they probably pointed at to shew it Gideon not only their Rulers as at Succoth but even the Common People also gave the like Scornful Taunt to him whereupon he threatned them with the same Severity and with Demolishing of their Tower wherein they placed their confidence into the bargain ver 8 9. And Gideon was as good as his word for that very night he Conquers the Kings of Midian and early next Morning he comes to execute upon Succoth before they could hear of his Victory to shut their Gates against him what he had threatned for their upbraiding him c. ver 13 14. And because this Just Man would not punish the Innocent with the Guilty therefore learns he the Names of those Proud Princes and Elders of the City that had so sinn'd both against God and against Man and finding them to be Threescore and Seventeen he taught them better Manners than to be so Barbarous to their weak any weary Brethren and tore them with Thorns and tortured them till they died and he slew the Men of Penuel who had been equally guilty with the Elders of Succoth and therefore their Punishment must be alike Capital in both Only the Tower of Penuel was beaten down because it was the ground of their Confidence or rather Impudence in scorning Gideon ver 15 16 17. The Second Act of Justice Gideon executed was upon Zeba and Zalmunna the two Kings of Midian after Ephraim had executed the other two Oreb and Zeeb and brought their Heads to him Judg. 7.25 for Midian had many Kings we read of Five Kings of Midian in Moses's time Numb 31.8 Those two Kings Gideon pursues after his first Nights Conquest keeps no common Road with his Three Hundred weak and weary Men but went by the way of them that dwelt in Tents ver 10 11. Among whom probably he might meet with better Succour than he had at Succoth and Penuel however God strengthened his Men for what he call'd them unto This Demonstrates that God had qualified Gideon with much Dexterity in Military Matters and with excellent skill in improving Politick Stratagems He had no due to Hannibal's Character Vincere scis Hannibal uti Victoriâ nescis Gideon knew better than he both how to win and how to wear a Victory More like this brave General was to Julius Caesar of whom Lucian saith Nil Actum Credens dum quid Superesset agendum He thought nothing was done while any thing remained that was yet undone Gideon accordingly well knew that now was his time and he took it without delay to compleat his Victory while the Consternation of the last Nights Conquest continued upon that odd escaped Remnant which yet were at this time grown secure and laid down to sleep being wearied with their hasty Flight all the Day before and never expecting that Gideon could pursue them when got so far from the place of the last Nights Battel and so near their own Countrey without resting his Army some part of that day being so tired with their hard Service and their great Slaughter therefore is it said the Host was secure ver 11. And therefore was it that Gideon then assaulted them in the very next Night of their Security well knowing not only that the weakness of his Army appeared not to the Enemy by Night which Day-light would have discovered and so have encourag'd them to have waged War against them but also because the terrour of the last Nights Defeat still lay with force upon them so Gideon fetch'd a compass and falls upon them on the East-side of their Army where they never feared an Enemy and their Security usher'd in their Destruction The like Cry being now likely made on their second Onset the Sword of the Lord and of Gideon This affrighted them the more because of its sad effects the Night before Gideon smote the Host takes the two Kings Captive and returns early next Morning to Succoth as before ver 12 13. And now he brings Zeba and Zalmunna after he had shewed them as his Capitves to Succoth and Penuel who had upbraided him with them that they were not yet in his Hands to be Judged by the General according to Martial Law N. B. And in order hereunto he asks them What manner of Men were they whom ye slew at Tabor in which Mount many Israelites hid themselves at the Midianites Inroad and Invasion Judg 6.2 and some of them were found out in their Holes and Holds and were slain there whom Gideon suspected might be his Brethren because he missed them and could hear no Tidings of them therefore he makes Enquiry What was the Outward Shape and Quality of those Men whom they slew at that Mount The two Captive Kings answered him That they were like Beni Hammelech Hebr. the Children of a King brave portly Men and of a Majestick Carriage and Countenance ver 18. By this Description of theirs which was only to Ingratiate themselves with the Conquerour Gideon plainly understood that the Men Murthered by those Kings of Midian were his Brethren whom he knew to have a stately Comportment like himself though all of them were of a mean Family Judg. 6.14 15. Hereupon Gideon passeth Sentence upon them That both of them should Die ver 19. making their Murther the moving Cause thereof Seeing his Brethren's Beauty had not moved them to no more Lenity but so barbarously to Butcher them in cold Blood therefore he was by the Law Deut. 19.6 12. the avenger of their Blood Otherwise those Kings being not Canaanites he was not obliged to kill them unless by that Law Numb 31.2 3. Now though Gideon had found out a moving Cause yet wants he an Instrumental Cause to kill those two Captive and Condemned Kings Hereupon he calls forth Jether his First-born and so the beginning of his Strength Gen. 49.4 to be his Executioner ver 20. This Commission he gave his Son both to animate him in the use of his Arms against God's Enemies and to Inure him in Manly Warlike work from his Youth as likewise to make him have some share with himself in the Honour of the Victory Thus Joshua had Honoured his Captains Josh 10.24 But Jether not from any neglect of his Father's Command but meerly from his own Youthful fear refused the Office N. B. Note well First The two Kings were
Abimelech by a Witty and Woody Wile makes a shift to burn both the Tower and the Sacred Fort wherein about a Thousand Men and Women were burned and Baal-Berith their helpless Block became a Burnt-Offering with them From thence Abimelech marches to Thebez near Millo out of which fire came forth and devoured him according to Jotham's Prophetick Curse ver 20. The Towns People ran into their strong Tower that were not slain in the taking the Town taking up great Stones to the top of the Tower which was flat Roof'd to beat off the Assailants Abimelech Intoxicated with his former Success was not Timerous but too Temerarious he being Fool-hardy went har'd to the Door to burn it also but a Woman throws down a piece of a Mill-stone upon his Head and breaks his Scull There lay this Bramble Brained and this brings in the last part of his History i. e. his Death described by its Concomitants and Consequents First The Concomitants He Died desperately in his sin his Wicked Life ended in a Woful Death he taketh care of his Credit but none of his Soul saying to his Armour-bearer Slay thou me and let it not be said a Woman slew me Yet this means whereby he thought to smother it did divulge it the more 2 Sam. 11.21 N. B. Behold the Just Hand of God upon him he had slain his Seventy Brethren upon a Stone ver 5. and now he loseth his own Life by a Stone his Head had stoln the Crown of Israel and now a Woman of Israel breaks his Head into pieces for so doing His Sin was writ upon his Punishment Secondly The Consequents of his Death his Army immediately dispersed not staying to take the Tower c. to Revenge their King's Death but likely were glad to be rid of such a Tyrant who Entred like a Fox Reigned like a Lyon and Died like a Dog This Cursed Bramble was fit for nothing but as to burn others so to be burnt it self for the wrong done to his Father That Hainous Sin had an Heavy Punishment and Jotham proves a True Prophet though it was three Years after he had uttered his Prophecy ver 46 47 48 49 50. to the end Judges CHAP. X. JUdges the Tenth relateth Israel's Relapsing and Repenting in general for they enjoyed Peace under their Seventh Judge Tolah and under their Eighth Judge Jair but after them they Relapsed into Idolatry and were oppressed by the Ammonites c. Therefore in this Chapter is the double State of Israel to be considered First The State of their Liberty 1. Under Judge Tola And 2. Under Judge Jair from ver 1. to ver 6. The Remarks upon this first State be First This Tola is described by his Parents Ancestors Tribe and Seat ver 1. and by his Life Death and Burial ver 2. He thrust not himself into this Office as Abimelech the Usurper had done but was raised up by God and was accordingly qualified to Reduce Israel into Right Order when notoriously disordered by Abimelech's Tyranny to abolish Idolatry which much abounded during Abimelech's Licentious Monarchy and to Restore Religion to its Native Purity c. Here was work enough for Tola though he had not as we read any Oppressing Enemies to deliver Israel from in his Day N. B. He beareth the Name of the first born of Issacher Gen. 46.13 A Tribe of a sluggish Disposition Gen. 49.14 fitter for Subjection in Couching than for Dominion in Commanding and not much Memoriz'd in her Men any where Deborah doth indeed celebrate them in her Song for having Valiant Princes and People that assisted her Judg 5.15 and David made great account of them in his Day for their understanding in the times c. 1 Chron. 12.32 This Tola likely was such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency who knew what Israel ought to do and who by a prudent and pious Government kept them from Sedition and Civil Wars from Oppression and Tyranny as also from Idolatry for Twenty and Three Years while he lived in Samaria where likewise he lay buried ver 1 2. The Second Remark relateth to Judge Jair who was a Man of great Wealth and Worth in Gilead having Thirty Son that were Lords of Thirty Cities and that rode upon Thirty Mules of State like Judges or Men of the greatest Figure and Quality as Judg 5.10 and 12.14 2 Sam. 13.29 and 18.9 1 Kings 1.33.38 44. and these were all Princes Subordinate to Judge Jair N. B. Note well This was not that Jair whom Moses mentioned Numb 32.41 for that was above Three hundred Years before this and he had but Twenty Three small Towns Conquered from the Canaanites 1 Chron. 2.22 But this Man's Sons had Thirty Cities supposed to be the same with Addition but now Wall'd about and Fortified for this Judge Jair's Honour and therefore were called Hanoth-Jair after his Name given them by his Honourable Ancestors and now both Increased Beautified and Fortified in his Day This Judge was of the Tribe of Manasseh beyond Jordan he Judged Israel Twenty and Two Years appeasing all Tumults such as had broke forth in Abimelech's Tyranny restoring the true Religion and administring Justice according to God's Law N. B. The Sequel demonstrates that Judge Jair could not reclaim them all his Days though he did his Endeavour Then this Judge died and so went to be Judged at the Tribunal of the Supream Judge ver 4 5. Hebr. 9.27 The Second State of Israel was their State of Slavery after a long State of Liberty The Lord sold them again into the hands of their Enemies This State is described 1. By its Cause ver 6 7. 2. By its Adjuncts of Time Persons and Place ver 8 9. And 3. By its Effects bringing Israel to Repentance c. ver 10. to 16 c. The First Remark hereupon is The Moving Cause of their Bondage now was the breaking forth of their old Itch of Idolatry and that worse than ever after a long Restraint for they Worship not only Baalim and Ashtaroth as formerly but they must have Cheimosh and Molcch and Dagon also mean while they quite forsook the Lord because his Service was too severe but the Service of Idols was more Flesh-pleasing allowing of Stage-Plays Dancings Comedies Tragedies and such like Mad Merriments and because they saw those Idol-Worshipers flourish in Wealth and Honour while themselves were Poor and Contemptible and lastly because themselves were but few compared with the Idolatrous World therefore the Lord sold them into the hands of those with whom they hoped to Ingratiate by serving their Gods The Second Remark is 'T is said That Year they vexed them ver 8. both the Persons vexing and the time of their being vexed are just matter of Inquiry As to the Persons vexing it is Answered Though the Philistines be named in ver 7. as well as the Ammonites to be the vexing Persons yet in the History of Jephtab the Ammonites were the principal Persons that
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
together or the piles of his Buildings before he come to speak of all the Furnitures thereof c. The Second Remark is the Time which those three Civil Structures took up namely thirteen Years v. 1. almost double to the time wherein he was building the House of God not because he loved himself better than his God so was six years longer in pleasing his own Curiosity Eccles 2.4.5 6. than he was in gratifying God's Command for Divine Worship for he was still God's Jedidiah a Lover of God and beloved by God but the Learned render these Reasons First That of Erpenius and Junius because Solomon had not Materials prepared for those Fabricks as he found for the Temple by his Father David 1 Chron. 22.14 15. nor did he employ so many Workmen in these c. The Second Reason is that of Peter Martyr Solomon was not pressed forward to hasten those Civil Structures either by the Command of God or of his Father as he was to the Sacred Structure of the Temple for speedy settling in it the Worship of God which was indeed the foundation of all their hoped for felicity both of King and Kingdom The Third Reason is That of Lavater out of Josephus God having laid his own Divine Obligation upon Solomon and his Subjects to build the Temple did cause them to use more alacrity and diligence in this work than in the other of Civil Concern only The Fourth Reason is Solomon was not so long in those Civil Structures because they were larger and more curiously wrought than the House of God but because there were three of these Fabricks as 1. The House of Lebanon v. 2 3 4 5 6. 2. The Porch for the Throne v. 7. and the House for Pharaoh's Daughter v. 8. c. The Building of all these took up thirteen years time tho' some Learned Men in Vatablus compute this time to be only two years after the Temple was finished but this Opinions is fully confuted saith Peter Martyr from Chap. 9.10 where the term is expresly made twenty years from the beginning of the Temple which the great Devotion both of Prince and People finished in seven years and six Months but longer leisure was taken and fewer helps were found to finish these three other Fabricks c. The Third Remark is The Holy Spirit in Scripture giveth us but a very brief account of those three Buildings but only an obscure and compendious mention of them for as P. Martyr well observes here is not any account of their Dining-Rooms Lodging Chambers Kitchins c. because they were designed for Civil uses only but that for Sacred Service is more largely insisted upon within and without Indeed this house of the Forest of Lebanon hath the largest description because it was for publick service and the two other for private use only as some say but the first is described at large 1. The Palace the matter of it Cedar the form of it all its dimensions v. 2. the parts of it the Roof v. 3. the Windows one opposite to another v. 4. the doors and posts v. 5. with Windows all composed both for light and delight there was light against light three stories high thorough lights in every room one over another c. 2. The Porch suitable to the Palace v. 6. supported by many Pillars for the more magnificent entrance into it This Porch was proportionable to the Palace not too high to obscure the prospect of the Palace saith Osiander yet large enough to cover the Courtiers from Rain or Sun saith Peter Martyr There be two Curious Questions concerning it 1. The situation of it whether in Lebanon or at Jerusalem and 2. The Dimension of it whether above that of the Temple Answer the First To the first Question Piscator and Junius judge it stood in the Forest of Lebanon and was Solomon's Country-Palace for Recreation in Summer season this Opinion that Text favours Chap. 9.19 where it is said Solomon built in Lebanon therefore the Chaldee calls it Domum Refrigerii his House of Refreshing because he had there his delicate places saith Lavater for Hawking Hunting Fishing c. necessary Diversions for Great Princes when publick Affairs will permit that they may come fresher again to the Throne of Judgment after some small time of refreshment in those Delights of the Sons of Men Eccles 2.4 6. And they farther say Solomon built this House in the very Mountain of Lebanon after he had Conquered Hemath to which Lebanon belonged 2 Chron. 8.3 4. nor can this House be so called because it was built of the Cedars of Lebanon for then his other Houses might have the same Denomination upon the same account Beside this Palace is not call'd the Forest of Lebanon for any resemblance to it in the multitude of its Pillars standing like Cedars in the Forest but 't is expresly called the House of the Forest of Lebanon here v. 2. Answer the Second to the first Question But Peter Martyr and many more do generally concurr that this Palace was built somewhere nigh Mount Sion and Jerusalem and not in Lebanon alledging 1. Because there was the Throne of Judgment v. 7. which was fittest to be in the Place of Solomon's Common and Constant Residence 2. Because there was the chief Magazine of Arms Isa 22.8 And Solomon's Golden Shields were laid up there as is manifest from 1 King 10.17 and 14.25 26 28. And 3. It seems impracticable for so prudent a Prince as Solomon was to place such precious Stores in Lebanon so far remote from his Royal City and in the utmost borders of his Kingdom as Lebanon was But 4 They say it was call'd the House of the Forest of Lebanon partly because it was framed first in that Place Chap. 9.19 and partly the Temple it self is called Lebanon upon the same account Zach. 11.1 But principally because this Palace near Sion was as it were an Abridgement of that famous Forest having an hundred Pillars of Cedars in it standing upright like so many Cedar Trees in Lebanon and all the Timber thereof as Beams Boards c. were made of the Cedars of Lebanon moreover this Palace had the resemblance of that Forest as it was planted about with many pleasant Groves Shades and great store of Trees as in Lebanon and adorned with Orchards Gardens Solitary Walks Sweet Smells Musick of Singing birds a Prospect of Wild Beasts and all manner of delightful Accommodations Eccl. 2.4 5 6. So pleasant Places are oft call'd Carmel saith Peter Martyr in Scripture As to the second Question or Objection touching its Dimension that this House was larger than the House of God which was but sixty Cubits long and twenty broad Chap. 6.2 whereas this Palace is said to be an 100 Cubits long and fifty broad v. 2. here Answer the First Both Peter Martyr and Junius affirm that this Royal Palace was not larger than the Temple of God if we comprehend with the Temple both the
32.23 the King will punish us if we stay till Morning light if we hide these glad Tidings from the City half dead with Famine Mark 6. They go to the Watchmen at the Gates tell them the Coast was clear all were gone yet Tents left furnished with Beds Meat Drink and all other Furniture these Watch-men hasten first to tell the King ver 10 11. as was fit that he might order all for the best Remark the Second Hereupon the King more fearful than was fit and suspecting this flight of the Syrians to be a Strategem only to Decoy the Hungry Samaritans out of their Gates to plunder their Camp politickly left full fraught with plenty of all things that while the half-famished Souldiers and Citizens were falling upon the Spoil in a confused way then the Syrians would turn short upon them and destroy them as oft hath fallen out in Strategems of War ver 12. This was King Joram's Worldly Wisdom but his Fear in suspecting more than was meet was above his Faith in the Promise made him by the Prophet he neither believed God nor his Prophet saith Peter Martyr but rather put his trust in two forlorn Scouts sent out to see ver 13. 'T was first proposed by one of the King's Councellers that allathe five Horses which the Famine had left uneaten should be sent out with Riders to make Discovery but the Council concluded two were sufficient ver 14. Those two Horse-men find no lurking Syrians betwixt Samaria and Jordan but all the way scattered Garments c. whatever might hinder their hasty heels in the flight these fall not on plundering for themselves as the Lepers did ver 8. but presently brought word to the King that the Lepers had told him the truth ver 15. The Second Part is the Accomplishment of Elisha's Oracle Remark the First 'T was Accomplish'd in the Plenty of Provision that Elisha foretold ver 1.16 As that hurrying Noise made probably by the Angels those Horses and Chariots of fire Chap. 6.17 which frighted away the Syrians from the Siege of Samaria was a miraculous Answer to Elisha's Prayer as he sat in his House Chap. 6.32 and made the Prophet's Eighteenth Miracle so this sudden change of extream Scarcity into such abundant Plenty and dearness of Food into such cheapness so that a Measure of fine Flour to day was far lower rated than of Dove's Dung yesterday This was a miraculous Effect of Elisha's Prayer as well as of his Prophecy whereby was made up his Nineteenth Miracle Behold and wonder how the half-starved Samaritans now dare venture forth to take the Spoil of the Syrian Camp as if the Lord had brought the Syrians thither not so much to famish as to enrich them Now they find Granaries Ward-robes Treasures saith Dr. Hall and whatever was for either Vse or Honour as Scarcity had bred Dearth so God's Plenty now produced Cheapness c. Remark the Second Elisha's Oracle was also accomplish'd in the Death of that prophane Prince that had scoffed at his Prophecy of Plenty ver 17 18 19 20. Mark 1. The marvelous Providence of God that this same Prince must be made Lord Keeper of the City Gate toward the Syrian Camp to suppress Tumults saith Sanctius as well as to secure the City from the feared lurking Syrians God ordered it so saith Grotius to fulfil his Decree Mark 2. This Vnbelieving Peer saw the foretold Plenty brought in at the Gate though the Windows of Heaven were not opened ver 2. He beholds the Infallibility of God's Promise to the People and now feels he the Infallibility of God's Threatning to himself Mark 3. He had trampled on the People by Oppression saith Peter Martyr but undoubtedly he had shamefully trodden under foot the Honour of God's Power wherefore he was worthily trampled upon by the hungry People says Lavater whose Bellys had no Ears their Hunger breaks through stone-walls and bears him down by their tumultuous pressing through the narrow Gates not regarding his Authority Mark 4. This punishment being according to the Prophet's Prediction and probably his Prayer was miraculous and so reckoned his twentieth Miracle N. B. 1. Learn from the Syrians in their flight to cast off every weight in our Race of Religion Heb 12.1 And 2. From Samaritans in their Hunger to press through the strait Gate for the Bread of Life Luke 13.24 2 Kings CHAP. VIII THIS Chapter contains Three more Oracles of Elisha The first concerns his foretelling of seven years Famine from v. 1 to 6. The second the Death of Benhadad from v. 7 to 10. The third the Reign of Hazael in his room from ver 11 to 14. This is the first part of it the second part returns to Jehoram and Ahaziah from ver 16 to 29. Remarks upon the first part and first Oracle are First He foretells the Shunamite that God had call'd for a seven years Famine Kara Hebr. signifies invited so Junius intimating by this Metaphor that N. B. Such publick Calamities are God's Invited Guests they come at his Call and Command Psal 105.16 Jer. 25.29 Hag. 1.11 The Centurion acknowledg'd as much of Christ's Power over Diseases Matth. 8.9 This Famine God call'd for to last seven years because saith P. Martyr the Famine in Elijah's time which lasted but half so long Luke 4.25 James 5.17 had not Reclaimed Israel from their Idolatry c. but continued obstinate and incorrigible under the powerful Ministry of Elisha who confirmed his Doctrine by so many even twenty Miracles therefore is this Famine most justly doubled to that former under Elijah for doubling their sins Remark the Second Elisha shews kindness to this Shunamite for her shewing so much kindness to him chap. 4.8 c. He had done much for her before yet saith P. Martyr he still proceeds to do more N. B. A truly grateful person can never satisfie himself in requiting former favours Hence Elisha bids her enquire of a place where she might purchase Provision for that could not be done in her own Country ver 1. therefore at the Prophet's word she went and sojourned in the Land of the Philistines ver 2. where the Famine was not N. B. For God saith Peter Martyr begins his Judgments at the House of God 1 Pet. 4.17 God will bear with the Philistines Carting the Ark of God because they had not God's Law and knew no better but if Israel do so who had more means of Grace and Light of Knowledge then comes the Perez-Vzzah God makes a breaâ—h upon them 1 Sam. 6 7 10 11 c. with 2 Sam. 6.3 6 8. So here the Israelites were by a special hand of God punished for their Idolatry when the Philistines escaped having no Elisha's to instruct them 'T was lawful for pious persons saith P. Martyr to sojourn there for Isaac had done the like upon the like occasion of necessity Gen. 26.1 So David did upon another occasion 1 Sam. 27.1 2. and Joseph Matth. 2.14 Here she stayed seven
c. The same Nebuchadnezzer who had assaulted Jehoiakim 2 Kings 24.1 and took him 2 Chron. 36.6 the same who had carry'd Jehoiakin Captive to Babylon 2 Kings 24.15 and now being thus provok'd by Zedekiah he sets on him likewise and besieges Jerusalem in the ninth Year of that last King and in the tenth Month c. Now the Evil came Ezek. 7.5 6 and 24.1 Zach. 8.14 both with a Witness and with a Vengeance c. Mark 1. A most numerous Army set this large City round about with a close Siege which lasted to the eleventh Year of Zedekiah above a Year and half 2 Kings 25.1 2. to cut off all Provisions from it Mark 2. Though this Siege was rais'd for a Time by the coming of Pharaoh Hophra to relieve their old Confederates near to them Jer. 37.5 11. yet this proved but a broken Reed to Judah Ezek. 29.6 7. for when he saw the Chaldeans too strong for him he return'd home to Egypt and the Chaldeans to the Siege Hophra came out like Thunder but went back like Smoak Mark 3. The Chaldeans foreseeing their Siege was like to be long against so well a fortified City built Forts against it which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts Arrows or Stones into the City Jer. 52.4 Ezek. 4.2 and 17.17 Mark 4. During this long Siege which Cluverius saith lasted till the third Year Jeremy knowing God's Will ceas'd not to press Zedekiah to a yielding up the City saying He that goeth forth to the Chaldeans shall live c. Jer. 38.2 17. At this the prophane Princes are highly provoked as if he weaken'd the Hands of the Men of War ver 4. they procure his casting into the Dungeon out of which Ebedmelech deliver'd him ver 12. Mark 5. As the Force without was fearfully obnoxious to the City so the Famine within was ten fold more insomuch that Fathers did eat their Sons and Sons their Fathers Ezek 5.10 and Mothers their Children Lam. 4.10 and this Famine was follow'd with a grievous Pestilence Jer. 21.6 7 9. and 24.10 Mark 6. The Besiegers made a breach in the Wall at which they entred and seiz'd upon the middle Gate 2 Kings 25.4 Jer. 39.3 upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way having the Advantage of the Darkness of Night and possibly some Vault under-ground as Ezekiel had foretold Ezek. 12.12 Mark 7. The Chaldees that were round about the City discover'd him by their Scouts pursue overtake and apprehend him 2 Kings 25. v. 5. and bring him to Riblah v. 6. where the King of Babylon doom'd him for his Perjury Ezek. 17.18 to see his Sons slain before his Eyes as fellow Rebels a sad Spectacle and then have the Eyes of his Head put out who had put out the Eyes of his Mind long before else his Prevision by the Prophets Jer. 32.4 and 34.3 and Ezek. 12.13 might have been a Prevention Mark 8. Josephus observes that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted who tells him there He should go to Babylon and of Ezekiel who saith He should not see Babylon which were seeming Contradictions hereupon he concluded that both these Prophecies were false and both were lying Prophets Joseph Antiq. 10.11 yet both were made good by the Event for he was indeed carryed Captive to Babylon but could not behold it because his Eyes were put out before at Riblah and he went blind to Babylon The Dutch have a Proverb Whom God designs to destroy he first puts out his Eyes neither the false Prophet Zedekiah nor the fond King Zedekiah could unriddle it c. Remark the Second Is the Destruction of the City and Temple and of the Kingdom Mark 1. Though Jerusalem had been the Joy of the whole Earth and the City of the great King beautiful for Situation Psalm 48.2 yet now is it broken up 2 Kings 25.4 by the Besiegers who broke down the middle Gate Jer. 29.3 4. there entred they and took the City and plunder'd it c. Mark 2. They then burnt the Temple after they had plunder'd it of all its Treasure which had now stood four hundred seventy Years and upward saith Josephus 2 Kings 25.9 10. 2 Chron. 36.18.19 and Nebuzaradan burnt down Kol-Beth Gadol Heb. every great House sparing the smaller saith Piscator for the poorest sort were to remain behind c. 2 Kings 24.14 and 25.22 Mark 3. This Captain of the Guard which some sense Hebr. Rab tabbuchim as Vatablus Piscator Osiander call the Master of the Butchers or Slaughter-men so his Sword-men seem to be called for their bloody Cruelty after he had ruin'd both sacred and civil Fabricks and Palaces firing both the Chief Priests and the Chief Princes out of their lurking Holes where they lay absconded in some secret Corner of the Temple c. All these he sent to Riblah where the King of Babylon slew them as chief Incendiaties in the Rebellion saith Sanctius and of Zedekiah's Council Mark 4. Dr. Lightfoot observes that this Seraiah who was slain here 2 Kings 25.18 21. was High Priest and Father to famous Ezra Ezra 7.1 and Zephaniah was the Sagan Suffragan or second Priest who upon any extraordinary occasion of Sickness or casual Contamination saith Mr. Gattaker whereby the High-Priest was disabled to officiate this Grand Deputy was to supply his Place N.B. These two came to such a fatal end at the fall of the Temple as Hophni and Phinehas had at the Ruine of Shiloh Mark 5. The Time when the Temple and City were fired This was on the seventh Day in the fifth Month 2 Kings 25.8 which was in our July in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity Zech. 7.3 bewailing the fall of Jerusalem c. with Psalm 137. and this seventh Day Sanctius supposeth to be the Sabbath-day whereon this prophane Person Nebuzaradan purposely brought into the Temple his Pagan Crew to eat drink and be merry therein and when they had thus polluted the Temple with their Pagan prophaneness he set it on Fire upon the seventh or Sabbath day and it continued burning before it was wholly consumed until the tenth Day mentioned Jer. 52.12 13. Mark 6. Munsterus out of the lesser Seder Olam makes the Time of this Destruction of the Temple and City to fall out in the three thousand three hundred and eight Year of the World and eight hundred and fifty Years after Israel's entrance into that Land but Learned Dr. Vsher's Computation doth better in carrying it up higher to three thousand four hundred and five Years from the Creation And Dr. Lightfoot advances it highest of all to three thousand four hundred and twenty Years c. saying that the eleventh Year of Zedekiah and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall and then were Ezekiel's hundred and ninety
of Zedekiah and so it continued under the Chaldeans and now under the Persians Remark the Third Relating likewise to the Quantity their number is summ'd up together ver 64. to be in the whole forty two thousand three hundred and sixty whereas the Summs recited in all the foregoing Verses amount only to twenty nine thousand eight hundred and eighteen to whom are added in this total Summ twelve thousand five hundred and forty two which either were of the other ten Tribes beside Benjamin and Judah or were such as supposed themselves Israelites but could not prove their Pedigree by their Genealogies though these be not reckon'd here by their Names say Lavater and Junius yet are they added here to make up the total summ which as Wolphius well observes makes it manifest from comparing the number of the Captives carried away in the Books of Kings Chronicles and Jeremy with this number of them that returned they were by God's Blessing upon them multiplied to more than a double number even in the Time of their Captivity thus had it been with Israel in Egypt the more they were molested the more they multiplied Exod. 1.12 and thus it was with them in Babylon also N.B. 'T is the Motto of the Palm-tree Depressa Resurgo the more weights to pull me down the higher Launches I make upward The Church is God's Camomile the more it is troden the better it grows Sanctius observes the same Solution for the like Catalogue in Neh. 7.66 his foregoing account falling short also of his total Summ. Secondly Their Quality is rank'd into Princes and People Remark the First The Guides and Governours are named First As Men of Renown of which eleven are numbred here ver 2. The first of this number of the Men of Name and Note saith Vatablus is Zerubbabel which signifies a Stranger at Babel or a Disperser of Confusion some say he was born in Babylon however this was a Babylonish Name given him as to Daniel and his three Companions Dan. 1.7 but his proper Name was Sheshbazzar Joy in Tribulation as before Ezra 1.8 that famous Prince of Judah and the Governour thereof Hag. 1.1 his Hands laid the Foundation of the Second Temple Ezra 3.8 c. and his Hands also finish'd it Zech. 4.6 7 8 9. with the Assistance of his famous Second namely Jehoshuah the High-Priest Ezra 5.1 2. Hag. 1.14 These two were those faithful Witnesses of God in their Generation as before them had been Moses and Aaron N.B. The Work of God goeth best endways when the Word goes along with the Sword when Magistracy and Ministry do concurr c. Remark the Second Among the other nine Nehemiah and Mordecai are named whom some Learned Men say were not that Nehemiah that hath an History in a Book of him after this nor that Mordecai who was so famous in the Book of Esther but others of the same Name Reasons see in Mr. Pemble's Period of the Persian Monarchy page 30 31. but I find Sanctius Dr. Lightfoot c. Judge them the same Persons saying 't was the same Nehemiah who wrote the Book of that Name and who first came with Zerubbabel and then returned to Babylon upon the Obstruction of the Temple's Building but after some Years he returns to Jerusalem again as will be shewn in its Place and then repaired the City c. as to Mordecai Tirinus and Mariana say with Dr. Lightfoot that he was Esther's Vncle and the overthrower of Haman who saith D' Dieu when he saw the Building of the Temple and City did not succeed according to his desire went back to Shushan c. until a better Day dawned Remark the Third The other seven were Men famous in their Generation though little or nothing be Recorded of them beside their Names upon Scripture-Record only Seraiah call'd Azarâ—ah Neh. 7.7 is supposed to be Ezra call'd Seraiah after the Name of his Father Ezra 7.1 and who is supposed to be the same with Malachy the last of the Old Testament Prophets as some say for the Word Malachy may be taken Appellatively signifying my Messenger so that Prophet was God's Messenger in Ezra's Time as the Matter contained in that Prophecy plainly demonstrates but more of that afterwards unto those eleven Men of Fame Nehemiah adds a Twelfth by Name Nachamani Neh. 7.7 for he came not up now but before Nehemiah took that Catalogue who likely like that Young Man in the Gospel at first said I will not but after repented and went Matth. 21.29 30. Thus far of the Princes of whom Zerubbabel was Chief now of the People Remark the First The People that returned are computed to be forty two thousand three hundred and sixty described by their Families saith Vatablus from ver 2 to ver 21. then by their Cities to ver 35. then by their Dignity either Sacerdotal or Levitical to ver 40. then by their Employs as Singers ver 41 65. Porters of the Temple ver 42. and Nethinims the Sons of the Gibeonites who were Hewers of Wood and Drawers of Water ver 45 to 55. and the Sons of Solomon's Servants ver 55 to 58. as the Nethinims Hebr. were Deodati given to God or God-sakes devoted to his Service in his House ministring to the Levites as the Levites ministred to the Priests N.B. Whereby their Misery in Bondage and Burdens imposed on them as a Punishment for their beguiling Israel Josh 9.4 5 c. became their Mercy for the nearer they were to the Church the nearer they came to God and this gave them occasion to partake of the things of God and to behold his Face in Righteousness Psalm 17.15 N.B. So those Servants of Solomon were such Strangers of Canaan that submitted to Solomon saith Piscator and served him in Building the Temple 1 Kings 9.20 21. and becoming Proselytes were incorporated into the Common-wealth of Israel and whose Posterity say Lyra Erpennius and Osiander Solomon devoted to a perpetual Preservation and Reparation of the Temple in after Ages Or those Proselytes might give their Family this Name accounting it a great Honour to be Servants to so great a King N.B. How much more may we Glory in being Servants to so great a God Psalm 34.2 1 Cor. 1.29 30 31. Psalm 18. Title and who is so gracious as takes where he likes without respect of Persons Acts 10.33 and admits Strangers us Gentiles when the Children of the Kingdom the Jews are cast out Matth. 8.11 12. Remark the Second The Men-Servants and Maid-Servants are cast up here likewise to be seven thousand three hundred and thirty seven ver 67. where Sanctius-makes a wonder that above forty thousand Masters should have so few Servants at their return to this I add whereas we read how one Abraham the great Father of all those Jews had no fewer than three hundred and eighteen Men-Servants in his single Family Gen. 14 14. yet this vast Multitude of Masters had no more Servants though there be added to
Romish Church say Ignorance is the Mother of Devotion yet God's word saith 't is the Mother of Destruction My People are destroyed for lack of Knowledge Hos 4.6 To be ignorant of God's Law is no Mother in Israel c. Mark 5. The Contents of the Letter wherein Mordecai doth not only give Commission from the King for all the Jews to stand upon their guard for securing their own Lives but also to Kill all those who sought to Kill them making use of the same words in Hanian's Decree Chap. 3.13 that all Men might know the King's Mind was Alter'd in giving Mordecai as large a Commission to save the Jews as ever Haman's was to destroy them The Third Part of this Chapter is the Consequents of this Edict Remark the First No sooner were there Transcripts of this Original Decree transmitted in all haste into all parts of the 127 Provinces where they were publickly proclaimed That upon that long-look'd-for Day the thirteenth Day of the twelfth Month the Jews should be ready to Avenge themselves upon their Enemies ve 12 13 14 but immediately the Jews fear of that Fatal Day was changed into a Joyful Festival Day beforehand ver 16. the Dread of that Dismal Day in Haman's Decree being once done away by Mordecai's Edict of a contrary Countermand the Jews became Joyful and had their Holy Merry Meetings wherein to bless God for this unexpected and undeserved Mercy And no doubt but this Feast and good Day here mentioned ver 17. was only a Preparative at this Time when the Bad Brunt of their panick fears was once over unto that Grand Feast Chap. 9. Remark the Second Mordecai having obtained his heart's desire for an effectual Deliverance of his poor People went out from the King in his greatest Grandeur with a great Crown of Gold upon his Head ver 15. we read not that Human had any such yet may we suppose that this was not the Grand Royal Crown peculiar only to the King but one with sufficient Distinction from it permitted to the Prime of Persian Princes yet was it so Glittering and Glorious together with all his other Royal Apparel and Accoutrements as to put the City as he marched through it into a Joyful Jubilee Now the People that had been before perplexed Chap. 3.15 were rarely revived with the sight of Triumphing Mordicai And that not the Jews only saith Piscator but also the other Citizens who were either allyed to them by Affinity or engaged with them in Worldly Concerns or out of their Humanity abhorring that so many Millions of Innoâ—ents should be Butcher'd by Haman's Bloody Decree and now rejoycing that it was countermanded so that Shushan now shone as Aben-Ezra reads it and that Lilly as Shushan Hebr. signifies was now most lovely and lightsome Remark the Third This Joy of the Jews so general over the whole Empire as well as in Shushan caused a fear to fall upon the People of the Land ver 17. so that they became Proselytes to the Jewish Religion and as some say either for fear or Love submitted to that severe Precept of Circumcision However the great God over-ruled Matters so that when they saw the King himself favour the Jews and the Queen and Mordecai were altogether of them as well as for them c. this so over-awed even the Malignant Persians that they may of them had no mind to meddle c. Esther CHAP. IX THIS Chapter relateth the slaughter of the Hamanists who both purpos'd and endeavour'd to slay the Jews In this History are Antecedents Concomitants and Consequents Remarks First upon the Antecedents as First The long look'd for lucky Day of Haman's Diabolical Let came at last ver 1. namely the thirteenth of Adar or February upon which Day Haman 's Abettors hoped to revel in the Jews Ruine for though the King had set forth a second Counter-Edict in May foregoing this following February yet many malignant Hamanists did doubtless despise this later Decree and scoffingly derided it as only extorted from the King by his Queen's importunity and perswading themselves and others that the King was of the same Mind as before in Haman's Time to have all the Jews rooted out and to rid the World of them notwithstanding he had in an over Vxorious Humour consented to this second Counter-Decree meerly to give his Wife Content Therefore they resolve to Arm themselves and join all their Forces to prosecute to the utmost Haman's first Letter of Licence upon the lucky Day and take no notice of the second procured by Esther and her Vncle N.B. Thus those that are ripe for Ruine harden their own Hearts and hasten their own Destruction And that which did harden and heighten them in this daring attempt was that the latter Letter did not at all Reverse and repeal the former but only gave the Jews Liberty to defend themselves whom they doubted not to over-power for what was this handful of poor Captives to the whole Persian Empire But above all they were deluded by the Devil who is the Author of all such Arts and Lots of Divination for foretelling any future Arbitrary and Contingent Events and who Cozen'd them with false hopes of a lucky Day c. Remark the Second The Jews prepare on their Part Vim vi repellere to repel force by force in Defence of their own Lives unto which the Law of Nature prompted them for Man naturally saith Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Creature and so indeed all Creatures from the highest Angel to the lowest Worm make much of their Lives N.B. The Jews had before made use of spiritual means as solemn Fasting and Prayer wherein they confidently committed their Righteous though disconsolate Cause to God who judgeth righteously yet dare they not tempt God by any wilful neglect of lawful means for their own Defence well-knowing that though the Care of the End belong'd to God yet the Care of the Means belong'd to them and therefore did they most industriously as for Life provide Temporal Means both Offensive and Defensive Weapons against that lucky unlucky Day of the thirteenth of Adar and this they did the more earnestly because they had the King's Commission for Arming themselves and gathering together c. without which this would have been reckon'd a Riot and Rebellion Hereupon Bernard highly Honours the Jews here saying though they were Laeti in Domino habentes gandium in re gaudium in spe c. the Jews had Joy Chap. 8.16 17. not doubting to possess what God had promis'd non tamen securi yet durst they not be secure but do Arm themselves for their Security The Second Part is the Concomitants of the Hamanists fall Remark the First Though the Jews Enemies were it seems allowed to take up Arms against the Jews when Haman's happy unhappy Day happened to fulfil Haman's bloody Letter whereof himself the Author repented and had rued it when he came to be hang'd for it and though those
was committed to those Levite-Porters ver 30.45 saith Masius to keep the Temple free from pollution they took care that themselves and the People might be kept in all purity for the Worship of God according to the command of David and Solomon And thus they Revived the old and good Reformation ver 46 47. N. B. Assuredly it concerns Gospel-Ministers who are God's Porters to keep the Gospel-Temple the Church as clean from pollution both by any Persons and things that they may not pollute it c. Nehemiah CHAP. XIII THIS Chapter consists of Four Parts namely Of four Maladies that molested the Reformed Estate of the Jews during Nehemiah's Absence from Jerusalem and of as many Remedies whereby Nehemiah Removed them all upon his Return The first Malady was the Violation of the Temple described in its four Adjuncts as done 1st Impiously ver 1 2. 2ly Seditiously ver 3. 3ly Impudently by Eliashib the High-Priest whose Office was to keep it Sacred ver 4 5. And 4ly It was done Craftily in taking occasion of Nehemiah's Absence ver 6. Remarks first upon this first Malady are these as First Nehemiah is twelve Years Governour of Judea saith Dr. Lightfoot before he returned again to the King of Persia for he went to Jerusalem with his Commission from the King in the Twentieth Year of Artaxerxes Darius Chap. 2.1 and returns again into Persia in the Two and thirtieth Year of that same King Chap. 13.6 In this Term of twelve Years Time Nehemiah accomplish'd all he judg'd necessary both for the Peace and Piety of both Church and State and then returned according as he had been appointed Chap. 2.6 'T is generally judged that Nehemiah stay'd but the space of one Year in the Persian Court so Ulekets Jomim Hebr. the end of Days ver 6. is Interpreted by Vatablus c. because a compleat Year consists of all its number of Days So 't is taken Exod. 13.10 Levit. 25.29 Numb 9.22 c. Remark the Second In this Interspace of Nehemiah's one Year's Absence from Jerusalem Eliashib had prophaned the Holy Temple ver 4 5. who having by his High Office the Oversight of all the Chambers in the Temple and thinking he might do what he listed without controul in Nehemiah's Absence he prepareth a great Chamber by taking down Partitions saith Piscator and laying many little Chambers of the Levites all into one and he furnished it also for entertaining his Friend and Ally Tobiah a most invetrate Enemy to God's People but one slye and subtile seeking to insinuate himself by allyances and swasive Letters c. wherewith he had corrupted this pitiful High-Priest so far as to lodge Tobiah when he came to Town thus near him for more free and secret communication with him in so private a place where the People might not come Thus from this prophane High-Priest not only the Temple it self became prophaned but also Prophaneness went from him the Head into all the Body of the Land Jerem. 23.15 as appeareth in the three following Maladies N. B. And thus the Sins of Teachers are well called Teachers of Sins c. Remark the Third This wicked Fact of Eliashib hath here a fourfold Aggravation as 1st 't was Impious ver 1 2. being done in despight of the Divine Law which prohibits any Ammonite especially such an one as Tobiah was to come into the Congregation of God for ever Deut. 23.3 4. if not Proselyted yet this prophane Priest prophaned God's Law 2ly 'T was a Seditions and Factious Fact ver 3. because 't was done without the consent of the People and quite contrary to that Solemn Covenant into the Bonds of which Nehemiah had lately brought both Princes and Priests and the People universally Chap. 9.8 and 10. all 3ly 'T was an Impudent and most Audacious Action that he who was High-Priest and should therefore have been the Belweather in that Glorious work of Reformation as he had been in the Citie 's Reparation Chap. 3.1 should now degenerate so as to become the Ringleader to this sordid Deformation in daring to cast forth those Sacred Provisions for God and his Levites to make room and receive the prophane Houshold-stuff of Tobiah to whom he was now Allied by Marriage ver 4 5. 4ly 'T was a Crafty and Fraudulent Fact in committing this Sacrilege having the opportunity of Nehemiah's Absence and thinking saith Wolphius he would no more return to Jerusalem to Reprove him and redress it The Remedy to this first Malady falls next under Observation Remark the First Nehemiah's Return to Jerusalem ver 7. He thought a whole Year as the same Phrase is used Jer. 25.29 was time long enough wherein to pay his due Homage and shew his dutiful Respect to his kind King of Babylon so call'd here because the Persian Monarchy had now quite swallowed up the Babylonian and now their Kings took the Title of it to themselves and to Negotiate Matters in the Persian Court for the weal of his own Nation Now having been thus long executing his Office of a Courtier saith Grotius in the Persian Court he longeth to return to Jerusalem for there was his Heart but was afraid having been twelve Years absent to ask again leave for his farther Absence saith Piscator so he imployed some other great Courtier to ask it for him and this sense Nishalti min Hammelek Hebr. being of the Passive Voice will the better bear as if the King being informed by his own Favourite and Nehemiah's Friend how desirous he was to be with his own People willed him to return to his Government Remark the Second Nehemiah no sooner had got his Conge de lier or Commission at Court but he hastens to Jerusalem tho' he lacked nothing for himself at the King's Court. N. B. Patriam quisque amat non quia pulchram sed quia propriam Every Man naturally loves his own native Country not so much because it excells others but because it is his own proper Soil where he breath'd his first breath Nescio quâ Natale solum Dulcedine cunctos Ducit saith Ovid. Every Man hangs homeward N. B. Hadad had all things to make him happy in Pharaoh's Court however saith he let me return home 1 Kings 11.22 and so Nehemiah needed nothing with Darius nevertheless his heart hangs Homeward and he hastens thither Oh that our hearts could hang and hasten to our Heavenly Home where there is a confluence of all Comforts whatever the heart wishes or need requires Heb. 11.14 16. 2 Pet. 3.12 Remark the Third Learn we here how great is the loss of a good Governour tho' but absent for a little time None of those Corruptions crept in by any Connivance of Nehemiah while he was present but all Matters seem'd exceeding well settled before his departure into Persia both in Church and State Therefore one may well wonder how in less than one Year's time so many weighty Matters shoul'd become mis-managed as appeareth by this first and all the other
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
the lustre and variety of precious Graces Accordingly saith Junius Ezekiel here doth by a most apposite Type of the Judaical Church which once flourish'd under David and Solomon describe the Glory of the Evangelical Church its Antitype and as it were the Third Temple To which Capellus addeth that though the restoring of Solomon's Temple be related here yet must it have a more Mystical meaning that the Jewish Synagogue shall rather be restored by the Church of Christ because now God was not so well pleased with those Carnal commands and with the Flesh of Bulls and Goats as with the Sacrifice of his own Son c. Polanus steps farther saying though something of a second Temple was indeed begun after the return of the Jews from Babylon yet the Glory of this latter House came not till Christ was come into it Hag. 2.6 7 9. Isa 66.11 12 22. therefore must we ascend from the Shadow to the Substance from the Earthly to the Heavenly Jerusasalem as Rev. 21. and 22. do expound this whole Vision in Christ's Kingdom begun here but perfected hereafter Remark the Seventh Many Reasons may be rendred why this Vision must not be meant Literally but Mystically As First This new Temple of Ezekiel is bigger in its Dimensions than the old Jerusalem was and this new Jerusalem is bigger than all the Land of Canaan yea some Rabbin's reckon it larger than all the World from Ezek. 48.35 it being round about eighteen thousand Measures c. however this Temple is judg'd four Miles in Compass and this City thirty six Miles at the least or fifty four by common Computation of ver 32. so large is the City of God which is prefigured by it Secondly The Waters that flowed from this new Temples Threshold Ezek. 47.1 to 9 growing to a great River and sweetning the Mare Mortnum by running into it such as never was nor could be seen in the Litteral Temple must be meant the Gifts of the Spirit c. and the Trees growing upon the Bank of the River must be Trees of Righteousness of the Lord 's Planting c. Isa 61.3 and 44.3 4. and 55.11 Rev. 22.2 Thirdly The East gate always shut Ezek. 44.2 was only for Messiah the Prince and to whom he having the Keys of David shall open it Psalm 118.20 Isa 26.2 Heb. 6.20 and 10.20 c. No meer Man enters into God's City but by Emmanuel c. Fourthly The Inhabitants of this new City are the ten Tribes as well as the two as Chap. 47. and 48. teach us whereas we read nothing of their return and this Division of the Land differs much from that of old and Levi here hath a Gate into the City Ezek. 48.31 Though he had no Lot in the Land c. Fifthly The Strangers Gentiles that never had any Inheritance with the Jews in Old Testament Times though they lived with them yet here they shall have equal Inheritance Ezek. 47.22 which is a plain Prediction of a perfect Abrogation of the Mosaical Polity and of a new Church by the Messiah Sixthly The Longitude of each Tribe's Lot is described Ezek. 48.2 c. but not the Latitude to denote that Christs Kingdom is Limitless and his Dominion without Dimension 't is universal he is Lord of all Persons and things Acts 10.36 c. Seventhly Jehovah Shammah the Lord is there is the true Church's Name Ezek. 48.35 whereas the Lord was there in the Jewish Church but is not God will not leave his Gospel-Church as he did that Synagogue Lo I am with you always even to the end of the World Matth. 28.20 and at this World's end he will then hand his Church up into Heaven a better World into Mansions of Glory c. Rev. 21. and 22 c. AN EXACT INDEX OF THE SCRIPTURES Explained in the Whole or in Part in my three Volumes of the Old Testament The three Numbers 1. 2. 3. signifie the first second and third Volume wherein the Explanation is found in the Title Page of each Volume distinct GENESIS CHap. Verse Vol. Page 1. 1. 1. 1 2 c. 3. 16. 1. 216. 4. 17. 1. 168. 5. 29. 1. 123. 7. 19 20. 1. 126. 8. 9 11 19. 1. 128. 9. 3. 1. Ibid. 11. 2 4 c. 1. 134. 12. 3. 1. 129. Â 4. 1. 159. Â 10. 1. 161. 14. 4 15 17. 1. 138. 16. 1 2. 1. 160. 17. 17. 1. 159. Â 2. 1. 180. 18. 24 to 32. 1. 130. 20. 16. 1. 162. 22. 6. 1. 148. Â 14. 1. 156. 23. 16 20. 1. 138. 25. 11. 1. 215. Â 23. 1. 216. Â 26. 1. 226. 27. 4. 1. 225. Chap. Verse Vol. Page 28. 12. 1. 255. 30. all 1. 273. 31. 10 c. 1. 275. 32. 31. 1. 52. Â 1 2 6. 1. 281. Â 9 10 12. 1. 285. 33. 8 9. 1. 282. 34. all 1. 311. 35. 8 16. 1. 322. Â 22. 1. 324. 36. 6. 1. 237. Â 7 8. 1. 330. 37. all 1. Ibid. Â 28. 1. 336 c. Â 19. 1. 352 c. 39. 9. 1. 371. 41. 9. 1. 390. 45. 26. 1. 405. 46. 1 2 c. 1. 406. 47. 19 to 28. 1. 405. 48. 21 22. 1. 419. 49. all 1. 423 c. Â 23. 1. 465 c. 50. all 1. 427. EXODVS all 1 439 Chap. Verse Vol. Page 1 all 1 430 438 Â 8 14 1 439 2 all 1 Ibid. 3 2 3 1 434 4 3 4 5 1 442 5 2 1 443 6 3 1 441 7 9 1 443 9 27 1 Ibid. 12 13 all 1 447 16 11 23 27 1 36 37 20 11 1 36 32 10 1 107 33 18 19 1 16 34 6 LEVITICVS the whole 1 438 Chap. Verse Vol. Page 14 34 41 45 1 103 17 3 4. 1 65 NVMBERS the whole 1 438 Chap. Verse Vol. Page 31 23 1 103 DEVTERONOMY all 1 438 439 Chap. Verse Vol. Page 7 7 8 1 203 16 16 17 1 65 32 4 1 4 JOSHVA Chap. Verse Vol. Page 24 2 1 136 JVDGES Chap. Verse Vol. Page 13 22 23 1 168 RVTH Chap. Verse Vol. Page 1 SAMVEL Chap. Verse Vol. Page 10 23 1 73 15 29 1 100 16 6 7 1 73 17 28 1 Ibid. 2 SAMVEL Chap. Verse Vol. Page 11 2 1 15 1 KINGS Chap. Verse Vol. Page 18 23 38 1 168 2 KINGS Chap. Verse Vol. Page 1 CHRONICLES Chap. Verse Vol. Page 2 CHRONICLES Chap. Verse Vol. Page EZRA Chap. Verse Vol. Page NEHEMIAH Chap. Verse Vol. Page ESTHER Chap. Verse Vol. Page 2 15 1 161 JOB Chap. Verse Vol. Page 26 13 1 2 33 4 24 1 40 35 10 1 2 36 10 15 1 16 40 41 per totum 1 67 42 2 1 3 PSALMS Psalms Verse Vol. Page 8 5 6 8 1 22 49 12 1 40 50 21 1 171 78 41 1 141 119 37 1 15 123 2 1 124 127 3 1 54 128 3 4 PROVERBS Chap. Verse Vol. Page 8 13 1 18 10 22 1 37 12 2 1 76 15 8 1 Ibid. ECCLESIASTES Chap. Verse Vol. Page 7 29 1 30 40