2. Of the Tribe of Benjamin ver 7 8 9. this little Benjamin so called Psalm 68.27 the smallest of the Tribes of Israel 1 Sam. 9.21 yeilds more by half than Judah as Wolphius well observeth for that Tribe affords only four hundred and sixty eight whereas this Tribe hath nine hundred and twenty eight And 3. Of Levites from ver 10 to 25. as Jerusalem stood within both these Tribes of Judah and Benjamin therefore are they reckon'd first the Total Summ of both Tribes amounting to one thousand three hundred and ninety six so the Levites are reckon'd next whose number amounted to one thousand four hundred and seventy six beside the one hundred and seventy two Porters who were all Levites also so that the Total Summ of the Levites exceeded that of the Lay-People so called N. B. These were the Salt of the City Matth. 5.13 to keep the Citizens from Putrifying by their Holy Instructions The Second Part is a Description of those that were left by Lot c. to live in the lesser Cities and Villages of the Countrey and this also is threefold both in respect of their Persons and of their Places and Offices Remark the First Those of the Tribe of Judah from ver 25 to ver 31. the Persons of this Tribe are said to be assigned to their several Cities Beiad Hammelek Hebr. by the Hand of the King ver 24. for Nehemiah saith Masius was the King of Persia's Viceroy and acted all these things as his Deputy and Chief Commissioner in Judea which is here call'd a Province ver 3. belonging to the Kingdom of Persia therefore these Orders of Nehemiah are said to be by the King's Commandment ver 23. assigning sundry Seats to the Men of Judah Remark the Second The Tribe of Benjamin comes next from ver 31 to ver 36. and they have Cities also and their Daughters appointed for them the Hebrew calleth Villages Daughters because as Daughters are under a Mother so are Villages under a City adjoining to them saith Mariana Among other Cities Bethel was assigned to those of Benjamin it was in the out-Coasts of that Tribe and thereupon surprized by the ten Tribes in their Revolt who set up one of their Golden Calves there 1 Kings 12.29 Remark the Third Concerning the Levites ver 36. who had their Divisions both in Judah and in Benjamin having Cities and Suburbs given them as being of great usefulness thoughout the Countrey to instruct the People besides those that were settl'd in Jerusalem N. B. 1. Many of those Cities and Villages had been destroyed by the Chaldean when they over-ran the Countrey in Nebuchadnezzar's Day but now upon their return from Captivity they had repaired them again c. N. B. 2. The King of Persia impower'd Nehemiah to do what he saw fit to be done giving him the same Commission which he had formerly given to Ezra Ezra 7.18 20 23. and therefore Nehemiah most piously and prudently judg'd it meet to disperse those Levites among these two Tribes knowing that Candles in a Pound give no Light but when lighted up one in one Room and another in another all the House is lighted thereby c. Nehemiah CHAP. XII THE principal Scope and main Design of this Chapter is to declare the solemn Dedication of the new repaired Walls of Jerusalem In which Narrative are First The Antecedents Secondly The Concomitants And Thirdly The Consequents Remarks first upon the Antecedents are First The Genealogy of the Priests and Levites begins this Chapter because they had a principal Part in Repairing the Walls but more especially in their Dedication and their Genealogy is first Recorded that it might be the more manifest they were the true Priests and Levites who were thus employed in this Holy Work Remark the Second Their Pedigree is reckoned under three High Priests 1. Under Jehoshua ver 1 to 12. 2. Under Joiakim from ver 12 to ver 21. and 3. Under Eliashib from ver 22 to 26. Mark 1. The Ancestors of those that Dedicated the Wall namely those that came up with zerubbabel c. together with those that came up with Ezra Ezra 8.2 3 18 19. are so distinctly described not only for Reverence-sake to themselves but also to demonstrate that those now employed in this Consecrating Work were no Interlopers but their Successors by a Right Descent and entring into that Office by a right Door N. B. Such as intrude themselves into the Ministry and enter not in by Christ the Door into the Office of an under-Shepherd are but Thieves and Robbers John 10.2 8. Wanting his Call Mission and Commission Mark 2. In these Catalogues of right-descended Priests there be fewer courses Recorded than were appointed by David who nameth twenty four 1 Chron. 24.7 c. by Divine Direction Now the Reason rendred why here are fewer than twenty four here is that some of David's Courses were either extinct in the Captivity or died without Posterity and 't is said that Ezra found but few of them when he gather'd them all together at his return Ezra 8.15 Mark 3. Eliashib is reckoned one in this Catalogue ver 10. who proved a very wicked Priest Chap. 13.4 5. and his Son Joiada was little better by his being allied to Sanballat Chap. 13.28 a base Apostate saith Josephus but more of that in its proper Place Mark 4. Jaddua is mention'd also ver 11. who is generally supposed to be the same High-Priest that met Alexander the Great in his Pontisicalibus or Sacerdotal Formalities and prevailed with him to spare the City Jerusalem and not only so but also to confirm the Privileges thereof as Josephus relateth at large c. Objection How could Nehemiah mention this Man here who was not High-Priest until many Years after Nehemiah's Death Answer the First Though some say this will make Nehemiah to live till he was two hundred Years Old which is improbable for so long did the Persian Monarchy continue after Cyrus before Alexander came to Conquer it Yet Scaliger on the other hand affirms that this King of Persia with whom Nehemiah was such a Favourite was that Artaxerxes who Reigned a little while before Alexander which at most could be saith Piscator no more than sixty Years Answer the Second Grotius saith that Nehemiah lived after this to the times of Darius the last King of Persia of whom he speaketh ver 22. and who was Conquer'd by Alexander and he mentions Jadduah also as above saith Dr. Lightfoot that High-Priest whom Alexander had in so great Veneration c. so Nehemiah might live to see Jaddua a Boy though not yet an High-Priest which might be many Years after therefore is Jaddua barely named here as born of Jonathan but not called High-Priest here Answer the Third Some suppose God might give this good Man Nehemiah the Blessing of a very long Life for the good of his Church in such a Time as this wherein she much needed Nehemiah's help both for Counsel and for
the First-born of Divine Dispensations God ever hath shew'd himself still better and better and so will for ever reserving his best Wine till the last John 2.10 to all Eternity when at last the first or elder Paradise which perished and was swallow'd up by the Deluge of Noah shall again give way to that second and better Paradise Luke 23.43 and 2 Cor. 12.1 2. and be swallow'd up by a Deluge of Eternal Glory This hath been Gods method of Dispensing Wisdom all along the History of Scripture as is very remarkable both as to Persons and as to Things or Dispensations 1. As to Persons the elder Sons in most or all the Families upon Scripture-record give place to the younger as Abel is prefer'd before Cain Shem before Japhet Isaac before Ishmael Jacob before Esau Joseph before Reuben Ephraim before Manasseh Moses before Aaron David before Eliab and Solomon before Adonijah c. 2. As to Things or Dispensations even the first Covenant it self as is before at large declared must be Rejected and as it were Reprobated and found faulty to be disannulled in order to its giving way to a second a more gracious and better Covenant than the old the new Covenant of Grace and assuredly the Promises of the last times are the best Promises both in the Word and in the World Glorious Things are spoken concerning the City of God Psal 87.3 Dicta praedicta told and foretold of the Church in the last times when the New Jerusalem the Mother of us all Gal. 4.16 shall come down from Heaven as a Bride out of her Bride chamber Revel 21.2 which clearly holds out there shall be as great difference betwixt the state of Gods Church now and that which is to come after Rome's Ruine as between the time of Honourable Persons only privately Betrothed and the High Joyful and Glorious Day of Solemnizing their Marriage in publick and as between the time of a Kings coming from a Forreign Countrey unto his Kingdom and his Actual Pompous Coronation and carrying on his Royal Authority as King indeed Alas now is only our Betrothing time the day of our Espousals Hos 2.19 Jer. 2.2 but the Marriage-day of the Bride with the Lamb will come Rev. 19.7 8. after Rome's Ruine chap. 18. and 21.9 10 c. There be Glorious Things foretold by the Prophets concerning the Christian Church See Isa 40. to the end of that Prophecy c. and if Christ did Glorious Things for his Church in the days of his Humiliation Luke 13.17 how much more will he do for Her in his Day of Exaltation nihil Honorificum non praedicatur de Ecclesiâ nihil quin sit Honorifi-centissimum all Honourable Things are spoke of Her which is the place of Residence for the great King Mat. 5.35 the God of Glory Acts 7.1 especially the last things the best Wine comes last John 2.10 Satan gives his best first Honey in the Mouth pleasure in Sin but a Sting in the Tail pain for Sin but Christ quite contrary his Work is worst at first the best is behind sweet Wages 2. Tim. 2.12 the best of Honey is in the bottom This latter Mystery hath an happy Hit and Co-incidency with the former and farther demonstrates how the great God and grand Governour of the World whirls about Created Beings in his Wheel of Providence which walketh its round in turnings and returnings Psal 90.3 Not only the course of Mans Life runs in a Ring or Round and sometimes a very short Round but also there is a circular Course even of all things as Solomon saith in divers places compared with that of our Saviour so oft repeated They that are first shall be last and the last first Mat. 19.30 Luke 13.30 c. which Moses expresseth in more veiled Terms The Head shall become the Tail and the Tail the Head Deut. 28.13 This did sometime befal Jacob and Esau as before and so the Church and the World But to Return now to that Grand Universal Individual and near concern of every Christian wherein Rebekah's Womb represents the Womb of Christianity As Rebekah had all Peace and no strugling within before her Conception so the Soul of Man before Christ be formed in it hath indeed a peace but 't is only a presumption like that of the proud Pharisee with his God I thank thee c. Luk. 18.11 12 prizing himself far above the Market taking his poor Counter and reckoning it for a 1000 Pound yea not only thinking himself better than every other Man but even worthy to hold conference with God himself How many think themselves with him as good as any meerly because they are not so bad as many This is but a false peace grounded it may be upon good meanings external professions c. Whereas a right and true Peace is always the Daughter of not a seeming but a saving Faith which is not only a Grace that pacifies the Conscience Rom. 5.1 c. but that purifies also both the Heart Act. 15.9 and the Life 1 Joh. 3.3 4. but Prophaneness as well as Presumption is an Attendant to a false Peace Deut. 29.19 Thus those presumers having the Devils Peace Matth. 7.21 23. thought verily they had been Sailing all along towards Heaven being Lull'd fast asleep in the Cradle of Security and knew nothing to the contrary untill they were Landed upon the Shore of Everlasting Death and Darkness and heard also that Direful Sentence Depart from me ye workers of iniquity though they came bouncing at Heavens Gates and thought to Enter with the first thither whither no unclean thing or worker of Iniquity can enter 1 Cor. 6.10 11. On the other Hand as Rebekah when she had Conceived found not her former ease or Peace which continued with her during her Twenty Years Barrenness but felt fearful commotions in her Womb yet understanding from Gods Oracle the meaning thereof she became becalmed and better pacified and in a Faith of Recumbency sat down satisfied at Gods Foot as her Father Abraham had done Isa 41.2 Crying no longer If it be so why am I thus She had then Peace and Complacency in her condition though still she felt concussions of her Burden in her even so it is with the Soul of a Christian wherein Christ is formed or Conceived Gal. 4.10 Though then the conflict betwixt Flesh and Spirit beginneth which causeth much Consternation of mind even to a crying out Oh wretched Soul that I am who shall deliver me from this Body of sin Rom. 7.24 Yet when the Oracle of God speaketh a with strong hand Isa 8.11 to this sore and sad Heart saying Be of good cheer c. Mat. 14.26 27. Let not your Heart be troubled Joh. 14 1. and their Sentence of justification comes from Gods Presence Psal 17.2 and 35.3 Then All 's at Peace Shalom Shalom Peace Peace perfect Peace Isa 26.3 And Shalom-Rab great Peace is upon and within that Soul Psal 119.165 To whom God hath
earnestly for him v. 22. saying Sin not against the Lad both these are expresly mention'd there This good counsel of Reuben as he was the Eldest and so of most Authority should have prevailed and taken place with his brethren to restrain them from Sin though they did not hear him yet his honest Endeavour to prevent it is very Commendable 3. Reuben made a most doleful moan when he miss'd Joseph out of the dry Pit into which he had designedly consented to cast him as before It seems Reuben was absent when Joseph was Sold Great enquiry is made where he was at his Brothers Sale 1. Some think that he was then gone to Minister to his Father according to his course as Courtiers in Office at Court have their Times and their Turns of waiting upon the King the Father of their Countrey as Jacob was the Father of the Family 2. Some say That he was now gone aside to mourn alone by himself for his detestable Incest with his Father's Wife Gen. 35.22 But 3. Others more probably suppose that Reuben having an earnest desire to deliver Joseph to Jacob withdrew himself from his Brethren when they sat down to make merry for being so well rid of their derided Dreamer now to be famish'd in the Pit and went some considerable way round about the better to avoid their suspition from them to Joseph that he might draw him forth and dismiss him homeward without their knowledge and therefore Josephus saith that Reuben came to the Pit in the Night-time for more privacy but wherever he was before he could reach thither Judah to free Joseph from dying painfully by Famine in the Pit had counselled and the rest consented to fell him to the Merchants that just then were providentially passing by and Sale and Delivery was made of Joseph to the Ishmaelites in Reuben's Absence and without his Consent or so much as his knowledge so when Reuben after he had fetch'd his long compass came to the Pit and found not Joseph there he then declared his great love to Joseph by his bitter Lamentation he made for him which an old Manuscript thus pathetically expresseth Heu quid Agam Periit puer ille puer puer ille Moses saith He rent his Clothes act the missing of him and Returning to his Brethren with a most grievously troubled Spirit rending his Heart as well as his Garment Joel 2.12 when he in the extremity of Passion lamentably cried out The Lad is not and I whither shall I go Gen. 37.29 30. now suspecting that they had slain Joseph in his absence he no longer can conceal his design to deliver him which they had disappointed by putting him to Death as he imagined and as his Phrase He is not imported for that Phrase is frequently used for one that is dead or so reputed Gen. 42.13.36 Jer. 31.15 and Matth. 2.18 and he might be the more jealous Joseph was slain by them because of their Resolve they express'd Come let us kill him and cast him into some Pit Gen. 37.20 This did cause him to cry out Oh whither shall I go How can I look my Father in the Face who will be sure to blame me most as being the Eldest and who hath beforehand a bad Opinion of me above all my Brethren because I have already more grosly than any of you offended him by committing Incest with his Bilhah My Father will require his Darling at my hands Thus in this great perplexity before he understood what was done he bewailed his Case as Desperate not knowing what to do or whither to go Hence by these premised passages some learned Men do conclude very charitably that Reuben repented of his Sins both against his Father Jacob and against his Brother Joseph and that he was also reconciled to God upon his Repentance which may the rather be judiciously judged seeing Moses in Blessing the Twelve Tribes doth so pathetically pray for Reuben saying Let Reuben live and not die Deut. 33.6 that is let him have a Nail and a Name in God's House notwithstanding the heinousness off his own Sin and the harshness of Jacob's Sentence denounc'd against him Gen. 49 4. where Jacob's speaking to him in v. 3. Thou art my first-born Thou and Thou c. then out of high Indignation for this odious Transgression turns from him with Abhorrency and Directs his Speech to his Brethren saying He went up c. that his severe Censure might be their seasonable Caution The severity of Jacob's Doom Reuben thou shalt not excel to wit in Number as well as Valour Moses prays that God would mitigate this Saying Let not his Men be few that be may continue one of the Tribes of God's People though diminish'd in Dignity for his soul Sin And 't is very Remarkable that Moses mentions Reuben the first of the Patriarchs though he had forfelted his Birthright as is supposed for this his kindness to Joseph together with his Repentance whereas he wholly omiteth Simeon in his last Legacy of Blessing Deut. 33 not only for his cruelty to Shechem but as may well he supposed for his unkindness to Joseph seeing Joseph singles out Simeon as the worst of his Brethren and who had shew'd himself most harsh and hard-hearted towards him when they sold him took him from among them all as their chief Ring-Leader and of the most turbulent Spirit and bound him Gen. 42.24 The want of whom Joseph knew would be the least Affliction to Jacob. And indeed bad Simeon been so kindly inclin'd to Joseph as were Reuben and Judah they in conjunction with him the Eldest but one might have over-ruled their Younger Brethren and not have brought such a sore Affliction not only upon their Brother but also upon their Father whose life was bound up in the life of the Lad therefore of all the rest Joseph judg'd Simeon had most need to be humbled and Moses thought him fittest to be expunged out or the Roll of the Twelve Patriarchs where still there were twelve Joseph's being enlarg'd into two of Manasseh and Ephraim beside or without him yet ranks Reuben in the first rank though he had lost his right of priority as Joseph had pass'd over Reuben when he seem'd to charge all his Brethren for Spies because He knew he had shew'd Kindness to him and did not put him but unkind Simeon into Prison Philo affirmeth that this Reuben understanding afterward which at first he understood not but thought they had kill'd Joseph how they had sold him at Judah's instigation utterly exclaims against them as being worse than those Theives who will dare to Kid-knap and sell away Strangers but never any were so wicked as wickedly to sell away their own Brother yet modern Authors as Mercer and Pareus c. do think that though Reuben made an hideous outcry at the missing of Joseph in the Pit and gave certain Signs of his hearty sorrow at his returning to the rest who like crafty hardened Villains at first
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men â Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
The Second Objection But was not this Action of Rahab's both a Treacherous and a Treasonable Action against her King and Country Was she not a betrayer of Canaan herein Answer It may not be said so for she being the first Fruits of the cursed Canaanites and according to the signification of her Name Rahab one enlarged from the Pagan Religion had undoubtedly a particular Revelation from God that the Land of Canaan and so her Town Jericho were proscribed by the great Creator and given to the Israelites Josh 2.9 10 11 c. This did absolve her from all Laws of her King and Country and laid a New Law upon her to Incorporate her self into the Common-wealth of Israel and to promote their welfare saith Calvin upon that Scripture 'T is true Abulensis saith that Rahab had not Sinned if she had betrayed the Spies into the Sergeants Hands but this is directly against the express Testimony of the above-quoted Scriptures that makes her hiding them from their Hands a noble Act of Faith Much better saith Masius in saying Rahab First Understood neither that the Life of the Spies would be the Destruction nor their Death the Salvation of her Country And secondly when she knew that her Country was proscribed by God and given to the Israelites she neither ought nor could either oppose a just cause or patronize the unjust c. There can no Bond be obliging against the declared will of God It would have alterd the case had her action been subservient only to her own advantage and not also to Gods will The fourth Head of Discourse is the intelligence those Spies received of Rahab concerning the Universal consternation both of Jericho and of all the Region round about vers 8 9 10 11. Wherein Rahab declareth the cause of her deserting the cause of her King and like a good House-wife not only cover'd the Spies with the Green Stalks of Flax which she had to dry in the Sun upon the flat Roof of her House but also Span a fair Thread out of it and did Weave for her self a beautiful Webb as may be said of both her Temporal Preservation and Propagation and of her Eternal Life and Salvation also Hereupon both the Apostles James and Paul as above take notice of her faith in God and obedience to him but make no mention of her Falshood and Lies or Equivocations to Men. Her good intentions preponderated the evil of some circumstances in her Actions The First Remark is It was a generous Act of Rahabs Faith to venture her own Life thus for saving the Lives of the Spies concealed by her but much more to furnish them with means to escape and with intelligence to carry back unto Joshua that the Town and Country was his own Yet most of all in taking an Oath of these Spies for her own security and her Relations as if Jericho had been now in their Hands But of that afterwards notwithstanding the strength and security of the City The second Remark is no sooner had Rahab secured her own House from the Kings Searchers by Infatuating and Dismissing them into a fond pursuit but then she declareth the grounds of her Heroick Faith to Joshua's Searchers saying I know c. grounding her confidence upon two special Miracles that the God of Israel had wrought for Israel namely 1. the drying up the Red-Sea and 2. their Conquest of the two Kings Og and Sihon and of both their Kingdoms concluding the same omnipotent Arm would dry up Jordan a small River much more and enable Israel to conquer the Kings and Kingdoms of Canaan And by this token she assured them hereof because a general Consternation was come upon her City c. Whereas God had given Joshua and his company great courage becoming Conquerors The Third Remark The Apostle James joyneth the Faith of Abraham which carried him through his ten Tryals with this Faith of Rahab which carried her only through this one Trial and the exercise whereof was only in Civil entertainment yet for Religious ends both together Jam. 2.23 25. to shew that the weakest as well as strongest Faith must evidence its truth and Life by its works and not only so but also to incourage those that be in the lowest form of Faith may find favour with God as well as those of the highest form provided there be any evidences of a living Faith as in Rahab Few can climb so high as Abraham the Father of the faithful and the Pattern of Believers as Christ takes notice of the Green Figs Can. 2.13 so even of Buds and Blossoms Can. 7.12 and will bless the Buds Isa 44 3. according to the Old Translation Tho' faith be as small as a grain of Mustard-seed The Filth Head of Discourse is the Oath or Covenant made by the Spies to Rahab at her Demand for saving her Life and the Lives of her Relations vers 12 13 14 16 18 19 20. The Remarks upon it are 1. Oaths are an Antient way of ending Strife Heb. 7.16 and this poor penitent Pagan thought her self secure by this means vers 12. No doubt this was a great exercise of her small faith to be thus confiding in a Covenant with those Spies as if they had the power of Life and Death at this time in their Hands who themselves were as yet in a desperate case and could not secure their own Lives In all this she far exceeded the Faith of all Israel who now staggerd at Gods promise and more at the performance of it tho' they had seen all his Wonders and she had only heard the Reports of them Nor doth she mention one word for saving her self in this Sacred Swearing because the Law of equity obliged them to preserve their Preserver All her care was carried forth for her carnal Relations lest they should perish in an unconverted State The Second Remark is the Token of their inviolably keeping this Covenant she demanded of them vers 13 21. was the Red Cord by which she let them down for their escape Josh 6.23 25. This was the outward means of her and her Friends Salvation Red is a saving colour As Isralel's Doors were Red with the Blood of the Paschal Lamb that the destroying Angel might pass over their Houses Exod. 12.7 13. c. So Rahabs Window must have the Scarlet Line tied to it Josh 2.21 The Door is of use to let in Passengers and the use of the Window is to let in light into the House The Soul of Man hath its Door namely the Ear to let in Doctrines and its Window namely the Eye to let in knowledg therefore both of them do need to be made Red with the Scarlet-Blood of the Lamb of God whose Fleece also affordeth the Right Red Line which is effectual for our Salvation The Third Remark is The strict and punctual Terms of those two parties in this Reciprocal Covenant having conditions on both Hands First Rahab's part was to bind the Scarlet Thread
Unanimity all the Confederate King 's of Canaan could Combine under the great King Jabin against Israel whereas many of Israel stood Neuters and could not Combine against the Common Enemy and their Multitude is there likewise intimated which gives a lustre to their Vnanimity though many for they were so vastly numerous as to fill all the Champion Countrey betwixt the Waters of Megiddo and the River Kishon yea and lastly they could all be Voluntiers while many Israelites were cursed Neuters and for their Magnanimity too they could serve Sisera freely without pay they took no gain of Money such love they had to their Cause or rather such Malice against Israel whose Spoil they hoped for their Pay 2. Of Israel's Auxiliaries both the Stars above ver 20. having the upper ground of the Enemy and Kishon below ver 21. swept them away as a Besome doth Dust and Dirt out of a Room Seventhly The Epiphonema Conclusion or Epilogue is partly pleasant in a Poetical Sarcasm or Scoff at Sisera's Mother who was sure of her Son's Success c. ver 28 29 30. Such was her Pride and Carnal Confidence upon sensual grounds having no respect to the Power and Providence of God and 't is partly serious in praying that God would Dung his Vineyard with the dead Carcasses of his Enemies ver 31. Psal 83.10 and that Israel might be as the Rising Sun So the Land had rest Forty Years under Deborah from Ehud's Death Judges CHAP. VI. THE History of Gideon is held forth in the Sixth Seventh and Eighth Chapters of Judges The Sixth Chapter is a Narrative of Gideon's Eminent Call to undertake the Expedition against the Midianites into whose hands the Lord had now sold Israel The Remarks hereupon are First Israel's new Apostacy brings new Plagues and Punishments upon them This was the bad Fruit of their Forty Years Peace procured by Deborah a Sedentary Life is most subject to contract many Distempers and standing Waters soon putrifie by a constant Stagnation Solomon saith Ease slayeth the Foolish Prov. 1.32 N. B. 'T is an old Adage Anglica gâns est optinra slens pessima Ridens The English are best in Adversity and worst in Prosperity as it was with Israel often 'T is hard yet happy not to grow worse by times of Liberty Omnes licentra deteriores If the Sea were not tossed with Tides and Tempests whereby it is made to Vomit up much Mire and Dirt Isa 57.20 it would soon become a stinking Pool and poison the very Air we breathe in Israel doth evit again in the time of their Ease ver 1. and this Apostacy of theirs was Idolatry for which they are reproved ver 10. Therefore God pours them from Vessel to Vessel from the oppression of the Canaanites to this of the Midianites to purge them from their Lees that they might not as Moab have a filthy taste in them Jerem 48.11 The Second Remark is The Midianites must be now the next Rod of God's Anger wherewith to chastize Israel for their present Apostacy The Church is God's Husbandry 1 Cor. 3.9 and he employs his Plowers to Plow upon her Back and here to make Furrows of Seven Years length Psal 129.3 that he might meet with a better Crop than the Weeds of Idolatry The Midianites are those Plowers who Plowed until God by Gideon cut their Plow-Traces or Cords and then they could Plow no more Psal 129.4 but this was not done before Israel had been greatly plowed and plundered and thereby brought to Repentance ver 2 3 4 5 6 7. N. B. 'T is a wonder that those Midianites who had been so universally cut off by Moses for vexing Israel c Numb 25.17 and 31. ver 8. should now in about two hundred Years time become so prodigiously numerous as to come up like Grashoppers for Multitude to devour the whole Corn of Canaan the Judgment threatned in Joel 2.3 that as they had in Moses's time over-witted Israel with their Wiles so now they will over power them with their numberless Army harassing and laying waste all that stood in their way insomuch that the poor Israelites were driven by them into sundry lurking Holes The Third Remark iâ Israel was Reproved by a Prophet ver 8. as well as corrected by the Midianites Nocumenta Documenta We may well wonder that those Children of the Free Woman should be made to serve a most woful Apprentiship of Seven Years under Midean as if they had been the Children of the Bond Woman only Gal. 4.30 31. yet because they sinned still more they shall suffer still more the Lord sold them into the Hands of those Malicious Midianites in whose Breasts old Rancour and Revenge had laid long boiling who dealt more morosely and cruelly with them than any Tyrants they had felt before All this was to reduce them to Repentance The merciless Midianites make them to cry with their Addresses to God now are they become Docible God sends a bitter Message by a Prophet to them to tell them they were justly plagued for God had threatned They should Sow but another would Reap Deut. 28.51 as John 4.37 but they had nor fear'd it till now they felt it He upbraids them with breach of Covenant Psal 78.34 to 37. aggravating it with their forgetting all the former Favours of God and of their Sordid Ingratitude and Disobedience to him ver 7 8 9 10. Enquiry Who was this Prophet that the Lord sent here Answer 1. Not an Angel as Lyra delitiously fancieth for then he would not be called a Man-Prophet Ish Nabi as the Hebrew hath it nor are Angels in Scripture call'd Prophets though Prophets sometimes be call'd Angels Mal. 3.1 c. Answer 2. Some say it was Phinehas because he is mentioned after in Judg. 20.28 but how that was before this hath been demonstrated above but this cannot be for then he must be about two hundred Years old c. Answer 3. That he was a Man-Prophet is enough for us to know seeing the Holy Spirit thought it not necessary to reveal his Name as is not unusual in other Histories of Scripture 't is said only A Man of God came to Eli 1 Sam. 2.27 so to Jeroboam 1 Kings 13.1 and a Prophet to Ahab 1 Kings 20.13 and again ver 22.28 not named who they were to teach us where the Sacred Scripture hath not an Holy Mouth to speak we may not have an Vnholy Tongue to ask c. The Fourth Remark is The Blessed Messiah appeareth unto Gideon threshing Wheat to hide it from the Midianites ver 11 12. When Israel was kindly humbled by the Prophet's Reproof and cryed mightily to God for Mercy and Deliverance then comes the Messiah in the form of a Man and like a Travelling Man with his Staff in his hand ver 21. and as weary with his Travel upon some long Journey therefore he reposeth himself here under the Oak of Ophrah to rest him ver 11. N. B. That this was no created
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes ãâã ãâã ãâã ãâã ãâã Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâs mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
when the Temple the desire of their Eyes should be suddenly destroyed they should have no ease by Mourning for the loss of it such should be the greatness of their Sorrows and Suffering that it should be beyond all Issues of Tears even to a Stupefaction for Curae leves loquuntur Ingentes stupent their Mourning Women as Niobe should be turned as it were into Stones of Stupidity such a Consternation of Mind should suddenly come upon them Yet for a Woman to lose her Husband as here Death makes a near approach indeed when it climbs up into her Bed and strikes off her Head her Husband Observ 6. The State of Widow-hood is a State of Misery This changed Naomi's Name into Marah ver 20. from pleasantness to bitterness for to be a Widow is bitter misery of it self enough and hales at his Heels many Miseries 2 Sam. 14.5 I am indeed a Widow-Woman and my Husband is Dead so am in a Calamitous condition and have the more need to be pitied and relieved The Hebrew word for Widow is Almonah which signifies Dumb for she wants her Head to speak withal her Husband though that Widow could speak without when her Head was taken off she speaks notably for her self and whereas she said I am indeed a Widow you that are Widows should be Widows indeed as Naomi was that Trusteth in God and continueth in Prayers and Supplications Night and Day 1 Tim. 5.5 while ye had your Husbands ye had them to trust in now nothing but God to trust in if you do so your Maker will be your Husband Isa 54.5 and he will take care of you as he did of the Widow mentioned 1 Kings 7.14 in raising up her Son to that Eminency as to be undoubtedly a comfortable stay to her in her Widowhood God will speak for them that cannot speak for themselves though they be oft Dumb as the Hebrew Word signifies for themselves yet God will not be Dumb for them but hath given them more Promises in his Word than to any other condition of an outward concern whatsoever How comfortable a word is that Jer. 49.11 Let the Widows trust in me and leave her Fatherless Children with me saith the Lord this must needs be a blessed stay to a dying Saint and how did God's Providence work for Naomi to sweeten her Old Age as well as Widowhood to her Ruth 4.14 15. Therefore ye that are left alone as Naomi was be sure âe lean so much the more upon your God alone that he may make good his many Promises to you and be your All and in All Col. 3.11 Yet is not your case so bad as Naomi's for you are left Widows in your own Land and among your own Friends and Relations which afforded a great deal of satisfaction and contentment to the Shunamite 1 Kings 4.13 saying I dwell among my own People but poor Naomi was driven out of the Land of her Nativity and was left a Widow in a strange and Heathenish Countrey this was an Affliction to her Affliction which God was pleased to send upon her as a great Exercise to her Faith and Patience And her two Sons to wit were left also of their Father Elimelech The Mother was left Husbandless and the Sons Fatherless Hence Observ 7. A Fatherless Condition is likewise a Condition of Misery as well as Widowhood in this lower World 'T is a very deep Affliction for poor Children to be left Fatherless in a forlorn Condition exposed to the wide World God knows there be many sad Instances of the Misery of such among us yet you Fatherless ones are not without all Hope and Comfort For First You as well as Widows be Gods Clients whom he takes into his special Protection and therefore God hath oft given it in charge that such should not be afflicted Exod. 22.22 Zech. 7.10 Isa 1.17 Jam. 1.27 but Relieved Psal 82.2 3. Secondly The Fatherless find Mercy in God when they do not in Man Hos 14.3 when they are the Abjects of Man's Scorn even then are they the Objects of God's Pity Thus the Out-casts were Jer. 30.17 Thirdly If Godly Christ will not leave you Fatherless Orphans Joh. 14.18 Gr. ãâã ãâã ãâã ãâã ãâã Christ will take up such and Adopt them and be an Everlasting Father to them Oh you that own God God will own you Prov. 3.6 Though your Father and Mother forsake you as they may either in Life or Love they may die or they may live and their Love die yet the Lord will take you up Psal 27.10 Be of good chear if such you have interest in a Father that cannot die he is the Father of the Fatherless Psal 68.5 V. 4 They took them Wives of the Daughters of Moab Hence Observ 1. The dying of one Creature-Comfort is marvelousty made up through Divine Goodness with the being and living of another they both lost a Father and each of them finds a Wife a nearer and dearer Relation for which a Father a Mother and all Friends ought to be forsaken Matth. 19.5 and he that finds a Wife finds a good thing and obtains savour of the Lord Prov. 18.22 Thus Isaac was comforted after his Mothers Death Gen. 24.67 by finding such a good thing as a Mate every way meet for him Cheer up therefore if God take away one comfort he will give another and make up your Loss out of his Fulness he will not leave you comfortless Joh. 14.18 Datum perdidisti non datorem you have lost the Gift but not the Giver If all your old Comforts in the World were dead you have still new ones in the Living God he is the God of all Comfort and the Father of Mercies 2 Cor. 1.3 the former he is called as all true Comfort all kinds of Comfort and all degrees of Comfort comes from him and the latter he is called because when one Mercy is dead and gone from us he is still as a Father to beget new Mercies for us Of the Daughters of Moab This they should not have done Exod. 34.16 Deut. 7.3 4. Ezra 9.10 12. Neh. 13.23 Deut. 23.3 6. such as were excluded the God of Israel's House should not be entertain'd in a Man of Israel's Bosome However God over-rul'd it for good Observ 2. God orders the Disorders of Men to his own Glory There was the Holy Hand of God in all this that the Redeemer of the World should descend from Ruth the Moabite as from Rahab the Harlot both of them Gentile Proselytes to the Jewish Religion and both of them forerunning Types of the calling of the Gentiles Possibly they had not Married Moabitess Daughters had their Father Elimelech been alive but now he was Dead and their Mother Naomi could no better hinder them from Marrying such than Rebecca could hinder her Son Esau from Marrying the Daughters of Heth which were a grief to her because Idolatresses Gen. 26.35 and 't is more probable they did as Esan had done inasmuch as the same
c. And the Emulation of the Philistines against him v. 17 18 19 to the end The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity He hearing of David's Valour and Vertues and of his growth and greatness in glory which could not otherways be Because the Lord of Hosts was with him v. 10. the fame hereof did so far prevail with this King 's truly noble mind that as Lavater tell us he wrote a most Loving Letter to David wherein he expressed much Candour and Kindness towards him This Letter with David's Answer to it were both extant in Josephus's time However The Scripture of Truth tells us that this Hiram was so candid a King to David that he sent Embassadour to him with Cedar Trees from Lebanon a great part whereof lay in that King's Countrey and Carpenters to build him an House N. B. For David had demolished the Old Fort after he had slain all the Jebusites that had defiled it with their Idolatry save only Araunah saith Josephus who afterward proved a kind friend to David chap. 24.18 22. When he became a Proselyte to God's true Worship N. B. To this New House David gave a new Name that all the Monuments of abomination in the Old House might utterly be abolished and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace not out of pride and state as that of the Persian King's interdiction Esth 4.2 but that it might be a lasting memorial of this famous Victory Nor was this Rule so general as to admit of no exceptions for Lame Mephibosheth was admitted upon another account that he might be a standing Remembrancer of David's dear Friend Jonathan It could not but be some content to David in demonstrating his favour to a Lame living Son in thankfulness to his now deceased Father N. B. We may suppose that while all Israel was with David at Jerusalem David consulted with the Chief Captains about a convenient time for fetching up the Ark 1 Chron. 13.1 2 3 4. and until that appointed time all the Tribes went to their own homes After their departure Hiram sends betimes to enter Amity with him and to build him an House to Live in and then it was that David multiplied his Marriages contrary to God's Law Deut. 17.17 to build up himself a living House v. 13 14 15 16. and 1 Chron. 14.1 2 3 4 5 6. This David did to enlarge his Family and to encrease his Alliances with so many considerable Families yet may it well be reckoned amongst David's miscarriages For beside his leaping over the Pale of God's Law in Multiplying his Wives to strengthen himself in the Kingdom as above he was afterward punished in his Concubines He was made saith Peter Martyr to Vomit them up again which he had swallowed down with so much delight chap. 20.3 'T is no good policy to break God's precepts upon any pretence The Fifth Remark is The Second Event of David's Inauguration over all Israel namely The Emulation of the Philistines who hearing of David's splendid Coronation quite contrary to the Tyrians looked upon David's settlement with an envious Eye and took this timely opportunity when all the Armies of Israel were returned home and before Jerusalem was fully fortified they came once and again to the Valley of Rephaim which lies near Jerusalem to catch David at unawares but he beats them back with a sore slaughter both times v. 17 18 19 20 21 22 23 24 25 and 1 Chron. 14.7 to the end Wherein Mark 1. The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David they craftily forbore all acts of Hostility those Seven Years hoping they would destroy one another and so make for them a more easie Conquest of both But now all being ended and Amicably composed unanimously under David they began to fear his growing greatness especially by Hiram a rich King of a Neighbour-Nation now entred into a League with him they thought it now high time to bestir themselves which they durst not do before for fear of making both parties of Israel and Judah to unite against a common Enemy-Invading their Land but now they must pluck up this new plant before it were too much fortified both at root and top c. Mark 2. It may be supposed that Achish King of the Philistines who had been so kind to David in the time of his banishment by Saul was now Dead for we read not one word of him in this expedition wherein 't is said That all the Philistines came to find him out and fight against him or if yet alive the other Four Lords of the Philistines over-ruled him now as they had done in Cashiering David and his Men out of their Army when he had Ziklag bestowed upon him Mark 3. So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him and not he them lest they should have for so doing basely branded him with the brand of Ingratitude to Invade them first who had given him such Courteous entertainment in the times of his troubles He will not therefore be the first Aggressor Mark 4. David secures his Forces in the Cave of Addullam till he had consulted God by Abiathar which being done with God's warrant he falls upon the Philistines in the Valley of Giants and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger hence David called the place of this Victory Baal perazim The Lord of Breaches Mark 5. These Philistines had brought their Images into the Field to fight for them in hope of help by them perhaps in imitation of the Hebrews who had formerly frighted them with their Ark among their Army 1 Sam. 4 6 7 8. those Mawmets they left behind in their praeposterous flight to save their Lives or out of contempt because they had helpt them to no better Success David takes and burns them as God had commanded Deut 7.5 25. 1 Chron. 14.12 Mark 6. Those Fool-hardy Philistines will needs stumble the second time upon the same stone spreading themselves again in the valley of Giants doubtless with greater force v. 22. as if they had been of the Race of those Old Giants who waged War against God himself David still not flush'd witht he former Victory depends upon God for Direction God Directs David not to fight them by open War as in the first but now to use a stratagem of Fetching a compass v. 23. God's Promise must be trusted yet the best means must be used Come on them unawares c Mark Lastly The Season of David's Acting God must go before and Man must follow after When thou hearest the sound of a going on the tops of the Mulberry Trees then fall on v. 24. Such a sound as utterly frighted the Syrians 2 King 7.6 shall now fright the Philistines The sound of a
without any Hesitancy yea and perform'd it likewise without failure for three Years together ver 39. but then he broke the bonds of his Promise and Oath and out-run the bounds of his Confinement The occasion was two of Shimei ' s Servants ran from him to Gath. N. B. Achish in requital of old kindness to David 1 Sam. Chap. 27 and 28. Though Tributary now to Israel was allowed to retain the Title of King yet durst not detain Shimei's Servants that fled to him for Protection Mark 4. Now was the time that Divine Vengeance surely found out Shimei ' s Sin and his Sin him as Numb 32.23 Shimei is left of God to his own Folly and foul hardiness to attempt this most highly dangerous and desperate Journey from Jerusalem to fetch back his Servants being blinded both with the Dust of Avarice and with Rage against them and withal Hoping that either he might go with that Secrecy as it might never reach Solomon's Ears or that the length of three Years time had worn out his Confinement out of Solomon's Mind and Memory Or at the worst Solomon would not be so severe upon him in a Case of such necessity altogether without contempt of his Authority so he ventures to Saddle his Ass c. ver 40. Mark 5. Now a deceiving and a deceived Heart turned Shimei aside Isa 44.20 The Pride of his Heart deceived him Obad. ver 3. and both He and it started aside like a deceitful bow Psal 78.57 both David by his discerning Spirit and Solomon by his Sapience did easily foresee that though Shimei had been spared by the Father and now was reprieved by the Son and not immediately Executed as Adonijah and Joab were yet if any strict restraint were imposed upon him by Royal Authority his restless and irreligious Spirit could not contain it self long within Compass And now when a Temptation met kindly with his Corruption to draw it forth the Prevention of which Augustine thanks God for in his own behalf then did Shimei break the Bridle wherewith Solomon had restrain'd him The Seventh Remark is The Execution of Shimei for breaking the Covenant of his Confinement by King Solomon ver 40 to 45. Mark 1. Shimei had Judg'd Solomon's Clemency to be most generous towards him in not slaying him outright with Joab and Adonijah but only in confining so great a Criminal to the chief City of the Land wherein many Countrey Gentlemen are ambitious to inhabit and not to be doomed to any close Imprisonment in Jerusalem but only not to pass over the Brook Kidron which was about a Mile from the City So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation Yet all this cannot content him when two of his Servants who likely had agreed in some Evil ran from him to Gath being probably Philistines c. Mark 2. Some informed Shimei that his Servants were seen in Gath if this was told him for recovering them again then was it from good Will but if to ensnare Shimei in the breach of his Oath then was it ill Will and Envy However this iufatuted Ass ventures upon his Ass for speed will get his Servants though he lose his Life N. B. Worldling's cry out of this Folly yet imitate it Worldly things are Men's Servants by God's appointment Psal 8.6 They oft run from man he breaks the bounds set him by God's Law commonly to catch them again though he perish for it for ever Mark 3. As Shimei heard of his Servants and caught them so Solomon heard of what Shimei had done and calls him Kings have long Ears and more Eyes than their own Possibly Solomon saith Peter Martyr set a watch over Shimei privily and undiscern'd Upon this Information Shimei is summoned ver 41 42. Solomon like a wise and a just Judge expostulates the Case with him convinces him of his Sin to make him repent saith Peter Martyr by three Arguments 1. His Guilt of Perjury to God 2. His Rebellion against the King's Command Which himself had confess'd to be merciful And 3. An Appeal to his own Conscience whether he now justly did not deserve Death when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes ver 43 44. Shimei has not a Word to say for himself c. Mark 4. Shimei is led out of the King's Presence to the place of Execution and there Executed So Solomon like a Pious Son was as zealous against Injuries done to his Father as to himself and accomplish'd his Father's charge ver 9. This brings in the Second Part only touch'd upon in the General namely the establishment of Solomon by his Execution of Justice upon the contrary Faction So far was he from fearing a curse for so doing he expects it to bring in a Blessing ver 45 46. and ver 12. the Particulars hereof follow in the following Chapters 1 Kings CHAP. III. THIS Chapter gives a Relation of the Establishment of Solomon's Kingdom more particularly Namely by a twofold Means the first is External and the second Internal The First Means of an External Nature was Solomon's making Affinity with Pharaoh King of Egypt c. ver 1. Remarks upon it are 1. Wise Solomon had no sooner subdued all his factious Spirits at home but he begins to make Leagues abroad for his establishment and began with Egypt for these Reasons 1. Egypt bordered upon the South of Israel Numb 34.3 4 5. And so these two Kingdoms being contiguous might have the more familiarity the one with the other 2. Those two Kings Pharaoh King of Egypt and Solomon King of Israel were the most renowned Kings in all the World at this time and therefore might be the more forward to make Affinity each with other for their mutual establishment being both of them Prudent as well as Potent Neighbours 3. That Solomon might Marry the Daughter of this Pharoah or Vaphres as Serrarius calls Him The Second Remark is The League betwixt those two Kings was confirmed by Solomon's contracting a Marriage with the Daughter of Egypt which doubtless he did not until she was proselyted to the true Religion professed the Faith of Israel and received into the Church as Zipporah Rahab Ruth and sundry others were Otherwise had she been a gross Idolatress Solomon would somewhere have been blamed for acting so contrary to the Law of God as he is for loving many other strange Women Chap. 11.1 nor could it consist with that Love of God for which he is so highly commended to have in the beginning of his Kingdom ver 3. N. B. Beside that Solomon sinn'd not herein appears plainly both from Psalm 45. and the Song of Solomon wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World The Third Remark is Solomon loved this Queen above all his other Wives and so preferr'd her before them as to build a most sumptuous Palace for her
years Remark the Third At the end of those years she returns ver 3. and cryes to the King for her House and Land which for her so long absence were seized on either by the King's Officers as confiscate to the King saith Grotius or by some of her Kindred saith P. Martyr who had taken possession as if she had been dead N. B. Gehazi's Conference with the King at this Juncture ver 4. hath raised many doubts about timing this Story Among Learned men some say this was done before Gehazi had got Naaman's Leprosie for the King might not talk with a Leper c. but P. Martyr c. will not allow of any Historology or altering the Order of these Histories without good ground affirming 1. The Law forbad not that a Leper should not be talk'd with for this King had talk'd with Leprons Naaman and Christ did so Matth. 8.2 Luke 17. ver 12. 2. He might upon his Repentance be cleansed from his Leprosie and there is some probability here that his white Body with Leprosie was sanctified in helping him to a white Soul seeing he speaks so honourably of his Master tho' he had so severely punish'd him And 3. This bad King was not so studious of the Law but at a due distance durst talk with a Leper his Curiosity might conquer him to break a Ceremonial Law who made no bones of breaking God's Moral Law in worshipping Idols c. Remark the Fourth The marvelous Providence of God brings in this Shunamite with her Son crying to the King for help just at that Juncture while Gehazi was telling him the mighty Miracles his Master had wrought ver 5. wherein he gave Elisha such due and true praises as is some Argument of his Remorse for his dear-bought Lye he once told his Master N.B. God sanctifies our Sins to promote our Salvation if all things shall work for our good c. Rom. 8.28 some of those twenty Miracles this King himself had seen Chap. 3.20 and 7.6 c. he had only heard a Rumour of the rest and being desirous to know them all distinctly out of his Curiosity he enquires after them of this Eye-witness of so many And as he was telling the King how he had restored the Dead to Life which to a meer natural Mind was altogether incredible therefore God's Providence so disposed of Matters as to bring in infallible Evidence of the Truth thereof so that Gehazi said This is the Woman and this is her Son c. Remark the Fifth The wonderful Effects of this Providence of God ver 6. Though Gehazi had told King Joram the Truth yet for his more full Assurance the King asks the Woman's self being present who confirm'd the Truth of Gehazi's Relation then the King was so affected with God's Power and Favour to her that he readily granted her request and could not but favour her whom God himself had so highly favoured The King calls for the High Steward of his House commands him to take Order that all be restored to her again yea the very Rents and Revenues of the past seven Years Famine saith Menochius so just was Joram here though unjust enough to his God as not to suffer any of his Courtiers to be enriched by the Calamity of a Woman and now supposed to be a Widow her Husband being Dead because we hear nothing of him here as in Chap. 4.13 14 c. He was then old Peter Martyr notes excellently here N.B. We see Elisha both present and absent is profitable to this his Hostess Now she could not but think that her Bed Table Stool and Candlestick were well bestowed upon such a Guest He is a Niggard to himself that narrows his Bounty to a Prophet whose very cold Water shall not pass unrewarded Matth. 10.42 The second Oracle of Elisha Recorded here which makes his fourth Oracle having foretold 1. Plenty in almost famish'd Samaria 2. The Death of the distrustful Lord. 3. The seven Years Famine Now this 4th Concerns the Death of Benhadad that wicked King of Syria a Pest to Israel c. Remark the First Elisha by Divine Direction now departs to Damascus the Metropolis of Syria ver 7. His Errand thither saith Peter Martyr was to anoint Hazael according to the Command of his Master Elijah 1 Kings 19.15 there he found Benhadad sick not of any Mortal Disease but Josephus tells us he was only sick of the Sullens fretting at the shameful flight of his huge Host from the Siege of Samaria caused only by a causeless fear whereat he was so sorely vexed that it makes him sick of the Fret c. there is a marvelous Sympathy betwixt the Body and the Mind saith Peter Martyr Remark the Second Benhadad being told Elisha was in Town whose many Miracles had made him famous even in Pagan Nations especially in Syria for his healing Naaman Chap. 5.13 14. for his discovering the Syrians Secret Counsels Chap. 6.12 and disappointing their Troops ver 20. Chap. 6. and putting to flight their Host from the Siege Chap. 7.6 7. all these things made this Man of God famous among them So sick Benhadad sends to Elisha ver 8. he sends not for him but sends the greatest Man in his Kingdom Hazael to him N.B. 'T is supposed this Hazael had the Place of Naaman who if not now Dead would not wage War against God's People and therefore was displaced and as Benhadad a great King thought it not below him to send not for but to a Prophet so nor Hazael a great Prince thinks himself undervalued to be the Messenger Both being desirous saith Peter Martyr of the Prophet's Prayer Remark the Third This great Prince must not go from a King to a Prophet empty-handed 1 Sam. 9.7 therefore saith the sick King to Hazael Take a present with thee c. ver 8. and it was a right Royal Present ver 9. even forty Camels Burden which will bear more than an Horse or an Ass of the choicest commodities of Damascus and surely that rich Countrey of Syria afforded abundance of pleasant and precious choice Commodities so that this present was more precious and nobler than that of Naaman Chap. 5.5 N.B. 1. What will not Kings and the greatest of Mortals spare for procuring Life and Health even all a Man hath said the old Lyar truly Job 2.4 By this rich Present Benhadad thought to purchase the Prophet's Prayers We are not told whether Elisha receiv'd it as he did that Chap. 4.42 but because the same Reason of his refusing Naaman's Present was still in force therefore 't is probable he receiv'd it not though Presents were wont to be presented to Prophets as above c. 1 Kings 14.3 N.B. 2. Behold how the Hearts of Kings are in the Hand of the Lord Prov. 21.1 the Lord changeth both the Words and the Hearts of Kings Dan. 3.28 this same Benhadad who before persecuted Elisha as an Enemy Chap. 6.13 14. doth now in his extremity Court him
Years up Ezek. 4.5 reckoning from Jeroboani's Apostasy for Israel and the forty Years for Judah from Huldah's Prophecie in the eighteenth of Josiah then the last Reliques of Israel and Judah were carried Captive c. Remark the Third The Case and Condition of the Jews after this dismal Destruction of their City and Temple The Conqueror saith Sir Walter Rawleigh exercised his absolute Dominion over the Conquered who upon a second search flew seventy two more that had hid themselves beside the seven Men seiz'd upon before Jer. 52.25 but only five of them were slain 2 Kings 25.19 for Jeremy and Ebedmelech were two of the seven taken by Nebuzaradan saith Dr. Lightfoot and they both were delivered Yet seventy two others were slaughter'd at Riblah Jer. 52.25 26 27. which number hath a considerable Reflection on the seventy two Elders that made up the Sanhedrim who had been first chosen over them Numb 11.26 27. and after this he took the strongest of the People Captive to Babylon leaving the weaker sort behind to Till the Ground 2 Kings 25.12 who would rather be a Burden than a Benefit to them Remark the Fourth The Conquerour appoints Gedaliah who according to Jeremy's Advice had submitted in due Season to the King of Babylon to be Governour over this poorer sort of People 2 Kings 25.22 whom Josephus calls Virum aequum bonum ãâã ãâã ãâã ãâã ãâã a moderate and just Man in whom the King of Babylon much Confided and therefore made him Vice-Roy and Tributary saith Menochius It appears that this Ahikam the Son of Shaphan was a righteous Man and a Friend to the Prophet Jeremy Jer. 26.24 Ahikam had been one of good Josiah's Counsellours 2 Kings 22.12 by this Man's Authority and Influence Jeremy was delivered and God rewarded him in making his Son Gedaliah Governour Gedaliah Hebr. signifies a great Lord he was a Pious Prudent and meek spirited Man The Prophet Jeremy is committed to Gedaliah's care Jer. 39.11 12 13 14. yet by some oversight of Officers he is brought bound to Ramah the Place of the Chaldees Rendezvouz Jer. 40.1 2 3 4 5 6. there was a sad Mourning of all the Captives at Ramah Jer. 31.15 Matth. 2.18 but Jeremy is loos'd from the Bonds which the Jews had put upon him and was dismiss'd to go back to Gedaliah when 't was perceiv'd he had no mind for Babylon now that Promise took place I will cause the Enemy to treat there well Jer. 15.11 Probatum est Nebuzaradan is now as Active in honouring the Lord's Prophet as before he had been in destroying the Lord's Temple and the Place where his Honour dwelt Remark the Fifth the mighty over-ruling Power that the Almighty God hath over the Hearts of the most Mighty Men as here over that most mighty Monarch Nebuchadnezzar who now bid fare to be the absolute Monarch of the World when he conquer'd Nation after Nation Jer. 25.15 to 32. In whose Eyes God gave Jeremy so much Favour as to take a Fatherlike Care for his Preservation and future Provision Jer. 39.11 c. Having heard of his preaching Submission to the Will of God in yielding c. As this Divine Heart-changing Power was made more manifest upon Nebuchadnezzar afterwards when God sent him a Grazing c. Dan. 4.31 to 37. so now it most eminently appear'd in changing the Heart of Nebuzaradan that praefectus Laniorum the Prince of Butchers and causing him to become so Divine a Preacher Jer. 40.2 3 4. saying The Lord by God hath brought all this Evil he had pronounced against this Place c. N.B. A strange good and pious Speech to come out of the Mouth of so had a Man How could the Captive Jews who were now present hear it but be much affected with it especially hearing him say Behold I dismiss thee with all due Honour as a true Prophet however despised and afflicted by thy own worthless Countreymen I will not only loose those Bonds which they basely put upon thee but I will look well to thee so that thou shalt lack nothing and behold all the Land is before thee c. what could Pharaoh say more to Joseph Gen. 47.6 or Abraham to Lot Gen. 13.9 in granting so noble a Choice and moreover he gave Jeremy necessaries for his Journey coming so Naked and Needy out of his late Prison and a Present fit for a Prophet Jer. 40. ver 5. Remark the Sixth The Fate of that Remnant who the King of Babylon left behind 2 Kings 25.23 to 26. Jer. 40.6 7. Mark 1. 'T was God's kindness to this poor People in moving Nebuchadnezzar to make so good a Man one of their own Countrey as Gedaliah was to be their Governour had a Babylonian Officer been set over them he would have rul'd over them with Rigour Gedaliah being known to be a Prudent and Pious Man Jeremy being left to his choice came to him and so did the Remnant of the Jews even all the Captains of the Army which had been scattered from Zedekiah in his flight 2 Kings 25.5 23. Mark 2. And among the rest came Ishmael of the Blood-Royal Jer. 40.8 and 41.1 Therefore he envy'd Gedaliah for such great preserment looking upon him as a Traitor to his Country in becoming Governour by a Babylonish Power which yet he did in Obedience to Gods Word by the Prophet Jeremy but who can stand before Envy that sharp fang'd Malignity Prov. 27.4 which after cut down good Gedaliah Mark 3. Though Ishmael proved a very Judas yet other Jews came for juster Ends to whom Gedaliah sware his good Affection Jer. 40.9 10. bidding them fall to their Husbandry under his Protection c. Moreover many Jews who had fled into Foreign Parts for Succour and Safety resorted likewise to Gedaliah in Mizpah and they also did gather Wine and Summer-fruits in abundance ver 11 12. which was God's Blessing upon them for loving that Holy Land above prophane Nations Mark 4. Johanan the then honest Captain came and informed Gedaliah that the King of the Ammonites had employ'd Ishmael to slay him but good Gedaliah believed it not ver 13.14 thinking probably that Ishmael durst not do it both because of his own Innocency and the Babylonian Power to avenge such Attempts beside he might suspect likewise that the other Captains did Envy Ishmael for his so much pretended Familiarity with him therefore he hinder'd Johanan from executing Ishmael ver 15 16 from his too much Credulity and Security c. Mark 5. The Murder of good Gedaliah by that wicked Wretch Ishmael 2 Kings 25.25 this he did within two or three Months after the Destruction of Jerusalem Jer. 41.1 2. He and ten Desperado's with him to whom Ishmael probably had promised to restore their Principalities when he should be King or at least Vice-Roy under Baalis King of Ammon who was the Chief Engineer of all the ensuing Mischiefs set on work undoubtedly by Beelzebub the Prince of Devils to hinder so good a
by Tomyris Queen of the Scythians as both Herodotus and Justin relate It was in the first Year of Cyrus or of Darius Priscus who was Cyrus's partner in Conquering Babylon and who gave to Cyrus his Daughter in Marriage and the Kingdom of Media with her for a Dowry after Darius's Death wherein Daniel pray'd that prevalent Prayer for the Jews Deliverance Dan. 9.1 c. Remark the Second The Occasion of Daniel's Mourning Dan. 10 2 3 or the Procaâaâclick external cause was manifold As 1. Because the Jews had liberty to pass from Captivity yet many of them would not but staid still in Babylon say Grotius and Pererius as careless of God's Worship having little love to the True Religion 2. Because those that Returned and were begun to build the Temple had now a stop put to that Temple-work at Jerusalem which ceased by means of the Samaritanâ Ezra 4.4 5 c. And 3. Because he foresaw the many future Calamities of the Jews that would befall them for their many foul following Sins saith Vatablus more especially for their killing Christ and Rejecting his Gospel But this present Disaster of obstructing the Temple's Building was the chiefest and most immediate cause of casting Daniel into such dismal Dumps at this time Moreover this damped and daunted Daniel the more that tho' he had been so Famous even in foreign Nations for his Wisdom Worth and walking with God and so Advanced by Nebuchadnezzar for his Skill in Dreams and Interpreting Visions and by Belshazzar for Reading the Hand-writing upon the Wall and for foretelling future Matters whereof many were already come to pass for which cause he was Exalted and Highly employed by both Cyrus and Darius and was a great Man still and of great Account yet was not now great enough at the Court of Persia as to be able to Defeat the Desperate Designs of Cambyses's Corrupt Counsellors c. Rewark the Third The Place where Daniel was in his Dumps 't was by a River call'd Hiddekel ver 4. which signifies Sharp-swift having a most Rapid Current call'd also Tygris from the Tyger the swiftest of all Beasts being a great Branch of that famous River Euphrates N. B. Daniel had withdrawn himself from the noise of the City and retired to this River-side for Meditation and Prayer as Act. 16.13 Polanus observeth that God was wont to manifest his mind many times to his Servants by Rivers-sides As 1. To Ezekiel by the River Chebar Ezek. 1.3 c. 2. To Daniel before this by the River Vlai Dan. 8. â and now again here by this River Tygris And 3. To John Baptist by the Banks of the River Jordan Matth. 3.16 17. And 4. A River-side was a place of Prayer Act. 16.13 Perhaps saith the same Author that the flowings of the Water might be a Symbol to them of the flowings of the Graces of the Holy Spirit and hence probably the Pagans believed that their Deities did dwell in Rivers as the Poeââ say their Muses do Remark the Fourth Daniel's Preparation for the Consolation of the following Vision Daniel had been before cast into the Den of Lions and miraculously delivered out of that Den and now again is he cast into a Den of Despair and not the Angel but the Lord of Angels comes to deliver him out of it For whose presence Daniel prepared himself 1. By full three Weeks Fasting ver 3. in all which time he eat no pleasant Bread that is no Fine Manchet say Vatablus Junius A Lapide Calvin Grotius and Piscator c. but he eat panem Atrum and Siligineum course brown Bread for without some Food his Life would have fail'd in so long a time and no more of that neither than needs must to keep as we say Life and Soul together and he eat no Flesh but fed upon Hops Haws and Apples saith Grotius And his Drink was not Wine but Water merely to sustain Nature doing all this to Afflict his Soul in this space of Penance by denying himself all those Delicates which he daily did enjoy in the Court of Kings being now an Old and a Great Man say Polanus and Calvin and not under such Circumstances as in Dan. 1.8 when he was Young And 2ly By abstaining not only from Delicate Diet but also from costly and curious Ointments that common custom of those Eastern Countries saith Polanus for Ornament-sake and which the Scripture testifies 2 Sam. 12.20 Psal 23.5 c. and which Anointing was omitted in Mourning Times 2 Sam. 14.2 N. B. With Grotius All Delights of Sense must be laid aside in ãâã time of Solemn Humiliation as Mirth Musick Junkets Perfumes Costly Apparel c. Exod. 33.4 5 6. 1 Kin. 21.27 Judg. 20.26 Jon. 3.8 Matth. 6.17 and 9.15 Mark 2.20 Luke 5.35 c. Yea the Lord himself doth doom it as a foul fault to find Joy and Pleasure on a Fast-day Isa 58.3 Remark the Fifth Then at the end of Daniel's deep Humiliation upon the twenty fourth of Marth did the blessed Messiah appear to comfort dejected Daniel ver 4 5 6. when Daniel had thus voluntarily abridged himself of voluntary Delights macerating and mortifying his Flesh that he might pray the more earnestly for his poor afflicted Brethren with whom he did sincerely sympathize putting his Soul in their Souls stead N.B. When his Fasting had inflamed his Praying and his Praying had sanctified his Fasting for three full Weeks then comes Christ the Comforter with an Answer of Peace to his Prayers Then he lift up his Eyes and looked to wit after his Fasting Prayer and Meditation so long for due Preparation and he beheld Christ coming c. ver 5. Mark 1. Who this Ish-Achad Hebr. one or certain Man as we read it was is controverted among the Learned This Man so called because he appeared in humane form some say was an Angel either Gabriel who had appear'd to Daniel Dan. 8.16 and 9.21 or Michael named after here Dan. 10.13 21. call'd the Arch-Angel Jude ver 9. as Grotius saith But Junius Piscator Polanus and Calvin say better that it was Christ himself who was afterwards to become very Man and this was a Prelude of his Incarnation saith Tertullian as were his many humane Appearances in the Old Testament Three Reasons they render to prove it the Messias 1. His Regal and Sacerdotal Apparel can be congruous to no Angel but to the Angel of the Covenant c. 2. His prodigious Splendour and Majesty which overwhelmed Daniel could be no less than that of the Son of God c. 3. That Parallel Place Rev. 1.13 hath the like Description of Christ with this here both as to his Habit and as to the End of his appearing namely to reveal the future Fates of the Church Mark 2. The glorious Manifestation of the Majesty of the Messiah here holdeth forth all the three Offices of our Redeemer for beside the Regal and Sacerdotal Offices aforementioned implied by the Robes of a great King and of
her Marriage But 2. Esther was her Persian Name given her by the King saith Bonartius a poor Orphan yet not left ãâã ãâã ãâã ãâã ãâã Comfortless Joh. 14.18 for God moved her great Uncle Mordecai to Adopt her and to care and cater for her as for his own Daughter saith Grotius Mark 3. Serrarius excellently moveth a Doubt here How could so Pious a Man as Mordecai Persuade or so Pious a Maid as Esther Consent either to go into the House of the Women ver 8. or much less into the Bed of the King before Marriage ver 16. seeing the least Sin ought not to be done no tho' thereby the Lives of all the Jews might be saved Do not the least Evil no not for procuring the greatest Good Rom. 3.8 Answer 1st The State of those Times and Places must be considered saith Serrarius for then it was allowed to the Israelites to have many Wives much more to those Barbarians 2ly Those Virgins were made Wives saith Menochius by their coming to the King according to the custom of that Country But 3ly The Hebrew word Vatillachacâ signifies a taking by force say Junius Piscator and Drusius as the Devil took our Lord and carry'd him into the Holy City Matth. 4.5 So such was the Tyrannical Power of the Persian Kings that they could take what Persons they pleased for their own pleasure and forced their Subjects to serve them and if Esther was taken by force then neither she nor her Uncle Sinned but probably there was a sad parting and many Prayers put up by them both both for Divine Direction and for Divine Protection also Lastly Some suppose that Esther and her Guardian did concurr in all these Transactions as guided by an extraordinary Instinct without which Warrant they cannot but be somewhat Blame-worthy Mark 4. The marvelous Providence of God towards Esther When her Father and Mother forsook her the Lord took her up Psalm 27.10 1. Mordecai had nourish'd and nurtur'd her in the true Religion as Eph. 6.4 2. God turned Hegai's Heart towards her as Potiphar's and the Jaylor's to Joseph Gen. 39.4 21. so that this Chamberlain affords her the best Room in the House the best Accommodations of all sort and the best Attendants even seven Maids of Honour when he might have put her off with one to equip her and commend her as a fit Queen for the King aforehand ver 9. saith A Lapide But 3ly and chiefly God turned the King's heart towards her ver 16. so that he loved her above all the other Virgins he had Deflowred ver 17. and he made her his Queen instead of Vasthi c. This was the Lord's own work in whose hands are the Hearts of Kings Prov. 21.1 and who here look'd upon the low Estate of his Handmaid Luke 1.48 of an Orphan advancing her to be Queen She had lien among the Pots now glitters in Glory Psal 68.13 raised from a Dunghil to a Throne Psal 113.7 8. N. B. Let us learn hence to trust God with our Children tho' we leave them as little as Esther had been left by her Parents c. N. B. 1. What preparation is here for fitting a Spouse to a Pagan Prince Six Months Purifying with so many Abstersories to dry up the filth of the Flesh c. with the Oil of Myrrhe and other Six Months Perfuming with sweet Odours c. ver 12. Oh then how ought the Soul to be prepared for meeting the God of Israel Amos 4.12 How ought we to be cleansed from all filthiness of Flesh and Spirit 2 Cor. 7.1 and our countenances cleared Psal 42.5 11. and 43.5 to come with confidence into community with God Hebr. 4.16 N. B. 2. Here the Maids are first Purify'd before the King chuse one for his Queen but Christ that King of Saints Revel 15.2 first chuseth his Spouse and then Purifies her Ephes 5.26 He purifies his chosen to himself a peculiar People Tit. 2.14 He first chuses his Love before Time Epes 1.4 and 3.11 and then loves his choice in Time and rests in his Love Zeph. 3.17 N. B. 3. What a deal of precious time was here spent without Spare even Twelve Months time was wofully wasted in making provision for the Flesh to fulfill the Lusts thereof contrary to God's Command Rom. 13.14 and all this was done by the King's Command to the Women who are apt enough of themselves without any Royal Precept to practise it to cast away too much cost and time in tricking their Bodies so that the Pagan Comedians have tartly taxed that Sex for so doing As 1. Plautus saying Negotii quantum in Muliere unâ est what a deal of do there is with one Woman in Dressing her Body which is but the painted Sheath of her Soul And 2. Terence saying Nôsti mores Mulierum dum comuntur dum moliuntur Annus est Women and Shipping takes up a Year in Rigging But best of all 3. The Prophet Isaiah who as if he had been rifling in the Ladies Wardrobe and had taken an exact Inventory of all their over-curious Implements and Ornaments doth deeply censure and heavily threaten those haughty Daughters of Sion Isa 3.18 c. telling them their Fineness shall be turn'd into Filthiness and Neatness into Nastiness N. B. Merlin makes a great Marvel at the prodigious Luxury of this Mighty Monarch in satiating his insatiable Lust upon so many Maidens and tho' one of them could only be his Queen yet all the rest must serve him for his Concubines for which purpose they were committed to Shaashgar Hegai's Deputy in the Second House ver 13 14. after the King had carnally known them they came no more uncalled but left frying in their own fiery Lusts A discourse of this nature is no better saith he than raking in a Dunghil it setting forth the Filthiness of this Pagan Prince who yet hath too many Princes professing Christianity among us that imitate him in Intemperance and Luxury c. The Third Part is the Consequents of Eshher's Advance After all this Esther the Captive became Esther the Queen Remark the First The marvelous Providence of God and his Care over the Church that Esther should thus be Exalted four or five years say some or but three saith Dr. Lightfoot ver 16. before Haman's Advancement in the next Chapter Thus the Lord provided an Antidote before the Poison appeared a Salve before the Sore was got and a Plaister before the Wound was attempted to be given to his Church by this wicked Haman God had set up Esther to be his Church's Deliverer so long before the Danger arose Thus had God sent down Joseph before into Egypt Psal 105.17 and Moses c. to save his Church Remark the Second The King loved Esther ver 17. This Barbarian condemns such Husbands as are call'd Christian who instead of loving their own Loyal Wives do lust after Strangers Prov. 5.19 20. And he so loved her as to make a Royal Feast to
the most Exact Edition of the Law and of the Prophets and the whole Canon of Scripture to his own time However he was a Scribe both well Instructed himself and Instructing others to God's Kingdom Matth. 13.52 Remark the Second The Threefold Favour this famous Scribe found 1st With the King of Persia who granted him all his Request ver 6. giving him more and greater things than he durst desire and denied him nothing that he desired which doubtless was saith Sanctius that Jerusalem might be Restored c. tho' it be not expressed yet is it implyed in the King's Decree ver 13 c. 2ly With the Jews for many of them were excited by his Example and Authority to a Resolve for a Return ver 7. both some People of the other Tribes saith Masius and more especially such Jews as had not been willing to walk home with their Brethren when Cyrus's Decree did set them at liberty saith Wolphius but still stuck fast in the Kingdom of Babylon 1 Chron 4.23 And 3ly He found favour with God himself whose good Hand was for good upon him ver 6 7 8 9. God's sweet and singular Providence was both watching over him and working for him both in inclining the heart of the King towards him to grant all his Requests yea and more than he Requested c. and in stirring up the Hearts of the People also for Accompanying him in his Resolve to Return Thus the Lord is with the good 2 Chron. 19. last Remark the Third The Time when Ezra's Return was resolved to begin It was upon the first Day of this seventh Year of Darius and of the first Month of that Year ver 7 8 9. and Chap. 8.15.23 Ezra prepared his Heart in the first place ver 10. knowing that it being Rude by Nature must be Reformed by Grace saith Wolphiâs an Instrument out of Tune must first be Tuned before it can make any Melodious Mufick And then he prepareth all necessary Accommodations for his long and tedious Journey both in his own behalf and in the behalf of the many that were to Accompany him He then began his March upon the first Day of the first Month which is our March Month and reach'd not to his Journie's end to wit Jerusalem until the first Day of the fifth Month which is our July so that they were four Months in their Travelling-work wherein they had many a weary Step c. Yet that which supported both Ezra and his Fellow-Travellers was that they shortly should see the Face of God is Zion Psal 84.7 which was a better support than that of Popish Pilgrims who after all their Hardships Wants and Weariness have nothing but the sight of some Dumb Idol Let none be weary with walking to see God in his Ordinances Remark the Fourth Ezra's Diploma Regium or Royal Commission his Charter or Lââters Patents penned altogether in the Chaldee Dialect from ver 11 to the end of v. 26. Mark 1. Artaxerxes Darius styles himself in this Commission The King of Kings v. 12. which tho' 't is too oft ambitiously assumed yet is it too lofty a Title for any Mortal Monarch seeing it is the proper Style of the Son of God our Saviour 1 Tim 6.15 Rev. 1.5 and 17.14 and 19.16 by whom all Kings Reign Prov. 8.15 and vain vaunting Nebuchadnezzar was made to know it Dan. 4.35 Mark 2. This Greatest of Kings as Vatablus calls him gave his Royal Letter of License that all the People of all Ranks that were allyed to the God of Heaven and minded of their own free Will ver 12 13. to return into their own Country out of the Land of their Captivity He invites all saith Wolphius but would compel none nor will he detain any that were desirous to depart c. Mark 3. This King with the Advice of his seven Privy-Counsellors Constitutes Ezra to be his Grand Visiter of his Diocess or Province of Judea to make Enquiry who there lived according to the Law of God that he might encourage them and who were transgressors of God's Law that he might punish them ver 14. N.B. Some suppose this King was thus well Instructed both by Queen Esther and by Priest Ezra Mark 4. The King Impowers Ezra to carry away all the Silver and Gold that either he or his Nobles had freely contributed for God's House and Ezra's Use ver 15. and to make Collections among all the King's People for the good of the Jews to buy Sacrifices c. ver 16 17. yea and he restores such Vessels of Gold and Silver as had not been restored before c. ver 18 19. That he was as Kind as a King may well be said of this King Mark 5. The King in this Commission commands all his Treasurers of the Tribute on that side Euphrates where Jerusalem was to supply Ezra with whatever more he needed ver 20 21 22. particularly they must disburse out of the King's Treasury thirty seven thousand five hundred Pound Sterling and out of his Store-houses a thousand Bushels of Wheat in our Measures and three Tuns and half an Hogs-head both of Wine and of Oil according to common Computation Yea and Salt without Measure because it was required in every Sacrifice Lev. 2.13 as well as for Food Mark 6. How Liberal was this King towards the House of God and his Service And how loath was he that any part of God's Worship should be neglected by his denying due means thereunto saying Why should there be Wrath c. ver 23. what could this King say more to Seal up his good Affections to that good Work in Hand He discerned neglect of Duty would expose him and his to Divine Displeasure either by the Light of Nature or rather by the Instruction of Ezra Chap. 8.22 N.B. This Pagan King that so oft said to Ezra thy God but not once my God which was great Pity will rise up in Judgment 1. Against Pinch-penny Professors that are so narrow-soul'd and so strait-fisted as though they have heaped up Hoards of Money at home yet are such hold fasts abroad as to have no Quick-silver or Currant Money for God and good Vses c. And 2. How will he rise up against worship-scorners that do say as much in the Devil's Language What have we to do with thee Jesus Matth. 8.29 Darius durst not neglect his Duty for fear of God's Wrath Jer. 10.25 Mark 7. This Commission of the King to Ezra 1. Exempted all the Ministers of God's Temple from paying Toll c. ver 24. accordingly it was the Zeal of our Ancestors who made that Law Ecclesia sit libera let Church-men be free from Exactions c. And 2. Ezra is authoriz'd to make Judges as Exod. 18.21 22. such as understood God's Law as Ezra did so could instruct the Ignorant ver 25. Remark the Fifth and Last Magistrates may Act against Men in Matters of Religion Darius here interposeth with his Penal Laws in subserviency to the Law of
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theââ might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâdah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
Christ gives some signs of Redemption drawing nigh Luke 21.28 and the Lord laughs when He lets the wicked see that their Day is coming towards them Psalm 37.13 that which is for Terrour of the Wicked must be for Comfort to the Godly the Destruction of the former is the Salvation of the latter and both these are making haste every Day in their coming nigher and nigher Every Year Month Week Day and Hour they make nearer approaches Whoever expected Christ's coming into the World before this fulness of Time were disappointed He then came when but four or fewer look'd for his coming God oft stays so long that he hardly finds Faith on the Earth Luke 18.8 till Men have done expecting And then doth God do things they look not for Isa 64.3 As Jacob said to Laban Give me my Rachel for I have served my Time Gen. 29.21 So when we have fulfilled our Days we may say to God Give me what thou hast promised He will not cheat us as Laban did him when the Time comes Secondly And more Particularly beside this General Term aforesaid the Time of Christ's Birth is described in Scripture to be 1. In the last Days Isa 2.2 c. to wit about the four thousand Year from the fall of Adam 2. At the Expiration of Daniel's seventy Weeks Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity making in all four hundred and ninety Years 3. When the Scepter departed from Judah Gen. 49.20 for Pompey the Great had lately subdued Judea to the Roman Government and reduced it into a Province 4. In the Days of Herod the King Matth. 2.1 At that time the Scepter was newly departed from Judah and Herod an Edomite was made King of that Countrey 5. When Augustus Caesar the Roman Emperour caused all the Roman World to come and be Taxed Luke 2.1 from which express Histories many hidden Remarkable Mysteries do naturally manifest themselves As First It was the good Pleasure of God that Christ should not be born either sooner or later than in the last Days so many Ages from the beginning of the World This very Consideration of the Time of Christ's Birth conduceth greatly for the Confirmation of our Faith For thus we may well argue if God who upon the fall of our first Patents made a Promise to them of their Restoration by the Seed of the Woman but deferred it for about four thousand Years and yet accomplished it at length to the very full It necessarily followeth that though there be many Divine Promises Recorded in Scripture such as the Conversion of the Jews the fulness of the Gentiles the pulling down of Babylon the Building up of Sion the Resurrection of the Body and Life Everlasting c. None of which are yet accomplished yet God in his good Time will as surely bring them to pass as all former performances now be Thus the accomplishment of all things past should assure our Hope concerning things to come Christ will certainly come again and restore all things Acts 3.19 21. The Second Mystery hence is to signifie How exact God is in fulfilling his Prophecies and Promises for Christ came in the Flesh as the true Shilo at the very Time foretold by the Patriarch Jacob when the Crown was taken from Judah and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau All Scriptures either have been or shall be fulfilled Matth. 5.18 and 13.14 and 24.34 and 26.54 56. Mark 14.49 and 15.28 Luke 4.21 John 13.18 and 17.12 c. As sure as Christ hath had his State of humwiliation so sure he will have his State of exaltation Joâ ââ 25 26. Acts 3.17 19. 1 Cor. 15.24 Revel 11.15.17 and many more N.B. Note well God's they shall all surely be accomplished The Third Mystery hence is as Christ came then when it was the worst with the Jews their Kingdom was at the lowest ebb a stranger was King over them So Christ will come now when things are most deplorable and desperate Then is his time of manifesting his power and goodness Deut. 32.35 35. Isa 59.16 63.5 c. As Joseph found his Brethren in Dothan which signfies defection so Jesus found the Jews under a sad defection when he came scarce were there four or fewer found among them that waited for the consolation of Israel as before yet then among the poor Gentiles a plentiful Harvest a very great number of Elect were ready ripe Mat. 9.37 Luke 10.2 Joh. 4.35 But still the Estate of the Jews was at low water mark it is not a time for Christ to come till Herod be King till things be at the worst and we hopeless as well as helpless All the Wine must be spent before Christ would put forth his power of turning Water into Wine Joh. 2.3 9 11. So of turning our Water of affliction into the Wine of Consolation which we with old Simeon do long for Luke 2.25 Lazarus must be dead four days and stink before Christ came to raise him up John 11.17.39 and the Disciples must be tossed with the tempest raised by the Prince of the Air all the night long till the Morning Watch before Christ came to calm the Sea and to quiet the storm Math. 14.24 25. Where Man ends there Christ begins c. The Fourth Mystery hence is the Prince of Peace came into the World when all was at peace throughout the World and the Roman Empire in its greatest Grandeur to fulfill the Prophecy Dan. 2.44 Where it was foretold that God would set up another Kingdom in the days of the Roman Kings that should batter break down and destroy all those Kings which Kingdom should stand for ever Therefore though we be Citizens of other Cities and Subjects of another Kingdom yet should we with the Penitent Thief on the Cross all desire Christ to remember us when he comes into his Kingdom and to be made Subjects of that Kingdom which will waste all others and it self never have an end The Fifth Mystery hence is To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man but also that heavy Tax of the wrath of God as he bore our sins Isa 53.4 5. As Abraham took the wood wherewith the Asse was loaded and laid it upon his Son Isaac Gen. 22.6 so we were the Asses that were burthened but God took off the burthen laid it on his Son Jesus to Pay all and to bear all for us Oh! how ought we to love god and Christ for this and never murmur whatever we are Taxed for him in our Names Purses or Persons N.B. Note well 1. The glad tidings of Christ's Birth came from God not for his but for Man's need 2. God could have found out other ways of reconciling Man to himself but this way was instituted as Jordan not Abanah and Pharpar though of greater Name Fame and Stream or Current for the only
into the Heart so Obedience is the letting out of God into the life here is God manifest in the Flesh of his Saints as was after a more transcendent manner in the Flesh of his Son 1 Tim. 3.16 Col. 2.9 otherwise we are alienated from the life of God Eph. 4.18 if we do not lead a Godly life which kind of life none can live but those that do partake of the Divine Nature 2 Pet. 1.4 whereby they are renewed to be Holy as God is in Quality though not in Equality 1 Pet. 1.15 and to resemble him in countenance and condition as Children do their Father but such as are thus without God Eph. 2.12 the Devil works in them as the Blacksmith works in his Shop Eph. 2.2 Hammering out many Hard and Hot works of wickedness The Obedience of Faith in Abraham doth evidently appear in all his Ten Tryals I shall Instance and Insist upon only the first and the last of those Ten as the Author to the Hebrews doth Heb. 11.8 and 17. and first of the first Get thee out of thy Country c. said God to Abraham Gen. 12.1 and he obeyed this call by the strength of his Faith This proposition consists of a subject and a predicate the subject is Abrahams Person whereon I have spoken in the threefold aforesaid resemblance the predicate is Abrahams Action his obeying the Call and Command of God wherein four circumstances are very remarkable 1. The Time when it was when God call'd 2. The Terminus à quo or place from whence God call'd him 3. The Terminus ad quem or Countrey whither he was call'd 4. The Reason or End why he was thus said unto by the great God Get thee out of thy Countrey c. First of the first to wit the time when Abraham was call'd It was while he lived in Ur of the Chaldees for Abraham lived with his Father Terah in that place and in Haran or Charan a City of Mesopotamia till he was seventy sive years old Gen. 12.4 and Acts 7.2 3 4. There and then did the God of Glory appear to Abraham Gen. 11.28 This that Blessed Proto-martyr Stephen being filled with the Holy Ghost intimateth to convince those Superstitious and Blood-thirsty Jews who conceited that Religion was confined to Canaan or Jerusalem that Abraham had the true Religion even in Chaldea and in Charan before ever he saw Canaan or receiv'd Circumcision or before any Ceremonies were appointed by the Ministry of Moses and before there was either Tabernacle or Temple When Abraham dwelt with his Father on the other side of Euphrates and served Idols Josh 24.2 even then did God call him out of his Countrey yea call'd him to his Foot Isa 41.2 making him to follow his Call and to run as a Lackey at Gods Stirrup as it were with a blessed though a blind Obedience not knowing whither he went Heb. 11.8 no much caring so long as he had God by the Hand or might follow him as his Guide step by step Abraham as it were winked when he had put himself and his Hand into Gods Holy Hand to be led at his Divine Leisure and Pleasure By Faith Abraham when called obeyed Heb. 11.8 The Greek word ãâã ãâã ãâã ãâã ãâã imports reverence in ãâã ãâã ãâã ãâã ãâã and obedience in ãâã ãâã ãâã ãâã ãâã he did not stop his Ear with the Adder to this great Charmer Psal 58.4 5. but he listen'd and hearken'd to Gods Call with an âweful respect Christ Sheep do know his voice John 10.4 and his Companions or Friends such as Abraham was do hear and follow it Cant. 8.13 and Revel 14.4 Thus Abraham did not dispute but dispatch Gods command but immediately departed without Sciscitation or Carnal Reasonings against it Gen. 12.4 his inner and outer Man were Relatives so it should be with us The second Circumstance is the place from whence which is Twofold 1. Ur. 2. Haran which signifies in the Hebrew Fire and Wrath and so the History includes a Mystery As to the History touching Abraham's departure 1. From Ur of the Chaldees Gen. 11.28 31. where his Father Terah seems to have the Honour of that first Journey for he being inform'd of that Divine Oracle to his Son Abraham it seems repented of his Idolatry and consented to depart from that Idolatrous Countrey and hath the Honour of being principal therein though the Call was immediately and more especially to Abraham his Son Acts 7.2 3. and though they and them mentioned in Gen. 11.31 be meant of both Terah and Abraham yet the Call was chiefly to Abraham Gen. 15.7 and Neh. 9.7 The second place of his Removal was Haran this was after his Father Terah's Death Gen. 11.32 and 12.1 2 4. and Acts 7.4 who probably for his old Age was the cause of his Son Abraham's Sojourning and staying in Haran and hence some think it probable that as Abraham had two Calls from God the first from Ur when his Father was living and from whence the good old Man went along with him The second was from Haran after Terah was dead In the first Call God bid Abraham Get out of thy Countrey not mentioning his Fathers House to be left behind him for his Father went along with him yet this Phrase and more is added at his second Call Gen. 12.1 2. for it would have been not only of bad report among Idolaters but also an Act of undutifulness in it self to have forsaken his old Father and to have left him from whom he had both his Being and Succour succourless in the World From hence have we these choice Remarks and Mysteries The first Remark and Mystery is Parents ought not to hinder their Children from good and from obedience to God Here Terah the old Father did not rebuke Abraham his Son for being too full of Fancy nor charg'd him upon his Blessing to abide in his Native Countrey and not to be so Fantastical as to follow so fond a Call that told him not of the place whither he was to go he did not say to his Son Wil t thou leave a certainty for an uncertainty or wilt thou be wiser than all thy Fore-fathers c. Thus ignorant Parents say now to their enlightned Children Tange Montes Fumigabunt touch the Mountains and they will smoke Psal 144.5 If Inferiours do but touch Superiours in crossing them in their vain Customs Jer. 10.3 by not conforming to them Oh how some in such a Case are Acted more by Rage than by Right or Reason as Nebuchadnezzar was Dan. 3.19 and as too many Parents are but so was not Joash to his Son Gideon Judg. 6.27 30 31. who bravely defended him against the many-headed multitude in his Reformation and so was not Terah here to his Son but would go along with him in Obedience to God as far as his old Legs would carry him at the very first Call and therefore had he the honour of being principal in the first Removal Let
were both blessed by Noah For first the Posterity of Cham is Thirty upon the Register but of Shem only Twenty six and of Japhet but fourteen And secondly Cham's Countrey to wit Canaan was the Navel of the World a Land that flowed with Milk for Necessity and with Honey for delight Exod. 3.17 where the hardest Rocks did Sweat out Honey and Oil Deut. 32.13 for them to suck and be satisfied Isa 66.11 A Land which God spyed out among all other Lands for his own peculiar people yea for himself to dwell in which indeed was the glory of all Lands Ezek. 20.6 Deut. 8.7 8 9. and 11.11 12. Lo this goodly Countrey was cursed Cham's Possession whose portion was in this Life Psal 17.14 when his two Blessed Brethren dwelt in the more Barren parts of the Eastern and Western World for their hope was not in this VVorld 1 Cor. 15.19 God deals with his people as the Inn-keeper doth with his Guests who lets them have his choicest Meats and his chiefest Lodgings but reserves the Inheritance for his Children and whatever provision they gather up till they Inherit though it may sometimes prove hard fare yet they have all upon Free-cost whereas the VVicked as do the Guests pay dear for all their better Enjoyments at last Job 20.14 15. Levit. 18.25 Ezra 9.11 They were fatted for their own Fall The third Note is Nimrod of the Posterity of cursed Cham was the Captain and Chief Master-Builder of the Tower of Babel for that was the beginning of his Kingdom Gen. 10.10 though not the end of it for he swam to the Grandeur of his Monarchy through a Sea of Wood while this mighty Hunter hunted Men more than Beasts to Sacrifice their Lives to his own Lust which when he had done he falls upon Building the Tower of Babel and the City of Babylon Gen. 11.2 4. in the Land of Shinar which signifies Hebr. that which scattereth for it had scattered out of it all its wicked Inhabitants they were all wash'd away with the Floud and scatter'd again by the confusion of Tongues at the Building of Babel Gen. 11.8 which was the great evil they feared ver 4. and by that Enterprize sought to prevent This wicked Work in Shinar as the Countrey of Chaldea is call'd Dan. 1.2 God did witness against and worded it with these bold Builders point to point Go to say they Gen. 11.4 Go to saith he ver 7. Let us Build up to Heaven and get up to God say they Hence the Poets feign their Gigantomachia or Giants War against Jove c. heaping Pelion upon Ossa one Mountain upon another Let us go down from Heaven to them saith he Let us make us a Name say they Let us confound their Language that they may not so much as know their own Names saith he lest we be scattered say they Let us scatter them abroad the World saith God ver 8. Thus the Lord confuteth their Folly from step to step and punish'd their pride for they did not Build for God but for themselves in contempt of God and for suppressing his Worship and setting up Idolatry Consecrating their Tower to Bel their Idol and adoring the work of their own Hands this brought confusion upon them thus provoking a Jealous God and no better an Issue may the Babel-Builders of our day expect God will turn them to Grazing as he did Nebuchadnezzar Dan. 4.30 32 c. who proudly speaks This is Babel which I Build for the Honour of my Majesty c. As old Babylon was the beginning of Nimrod 's Kingdom Gen. 10.10 So Rome or New Babylon is the Head of Antichrists Kingdom the Pope is the Nimrod of the World who Hunteth Mens Souls to Murder them Revel 18.13 as he did Bodies The fourth Note is Abraham's Ancestors were Contributers to and Abettors of this Building of Babel for 't is said Gen. 11.1 2. the whole Inhabitants of the Earth were of one Language and Journey'd from the Hills to the Plain and said one to another Let us Build the Tower c. to wit the Posterity of Shem and Jophet as well as of Cham all Recorded Gen. 10. NB. ãâã The Wicked are mixed among the Righteous in this World and though Nimrod was the Ring-leader as before of this Theomachy or Rebelling against God and made the first motion of this Enterprise Abiit tandem in studium Catholicum yet it gained an universal Consent even among Shem's Seed the Hebrews and therefore godly Heber their Father Exod. 1.15 call'd his Son Peleg Gen. 10.25 which signifies Division that he might have before his Eyes a perpetual Monument of Gods Just Displeasure against the proud Babel-Builders because then the Language was divided from the Hebrew and Aben Ezra over-boldly saith that Abraham himself was one of this number of Builders 't is more probable his Progenitors were so whatever Abraham was in Idolatry while young as before for they served other Gods Josh 24.2 Nor his Remote such as Noah Shem c. but his Immediate Progenitors from whom Laban learnt to consult his Teraphims Gen. 31.19 30. goodly Gods that could not secure themselves from Stealing nor from saluting Rachels Breech ver 34. and to Swear by those Idols call'd the Gods of Nabor ver 53. as well as the Gods of Abraham and of their Father Terah all which served strange Gods Josh 24.2 Even Abraham as well as the rest until God call'd him to his Foot Isa 41.2 from the Feet of Idols and from this Bel of Babel were he Born at that time This doth most highly advance the greatness of the Free Grace of God thus to call whom he will Mark 3.13 and to have mercy on whom he will Rom. 9.15 16. God found even Abraham himself ungodly Rom. 4.2 5. but he did not leave him so God must make us good or he 'll never find us so Indeed some say that the Posterity of Heber did not consent to the Building of Babel and therefore were not punish'd with the division of Tongues but retain'd their own Language yea and Countrey too the Eastern part and were not dispersed to Remote places but the general Opinion is that the Seventy Families dwelt together before the Building of Babel and all concurred in that Work they all living in that Countrey where the Tower was Built The fifth Note Doth Shem's Posterity assist Cham's to Build Babel and burn Brick with them in order thereto then Shem's Seed shall make Brick as Bond-slaves in Cham's Countrey to wit Egypt six Hundred years after for despising the Blessing of Shem Gen. 9.26 27. and for expecting a Shem or Hebr. Name by their Conjunctions with cursed Cham Gen. 11.4 of their own raising up in God-daring Work Therefore Abraham's Successors to wit Believers all of his Seed are call'd upon to come out from Babylon c. Revel 18.4 and not to assist in any such God-provoking Enterprize as Abraham's Predecessors did we must leave that Work to Cham's Posterity
his Father in this third Marriage that he might recover his Father's good will for recalling his Blessing from Jacob to him and that he might have a numerous Off-spring beyond his Brother not yet Married that so the Blessing might seem to be his Yet all this After-wit avail'd not he was wise too late and indeed his wisdom was but his folly for his adding Sin to Sin was no probable means to procure God's Blessing by his Prophaneness And 2. The best Practices of prophane Persons as of Esau here be to seek the Amendment of one Errour by the Commitment of another Esau's adding a third Wife to his two former some say was done as a desperate Affront to his aped Father for sending Jacob away with his Blessing but 't is more probable he did it to shew some penitency for his two wicked Marriages with two Canaanitish women whereby he would reconcile his offended Father and reap the whole of his Affections again in Jacob's absence and so peradventure recover the Blessing Thus there may be a sort of Repentance found in prophane Persons as in Esau here who wept for the Blessing when it was lost yet he found it not though he sought it with Tears Hebr. 12.17 And again being convinced how he had disobliged his Father by his former unlawful Marriages with Heathens he now takes one related to the Church yet this doing was neither acceptable to God nor satisfactory to Isaac being no better than Hypocrisie He through the Hardness of his Heart notwithstanding some Sense and Conscience of his Sin cannot truly and throughly Repent but rather Returns with the Dog to his vomit again 2 Pet. 2.20.22 Adding Transgression to Sin and heaping up one Iniquity upon another For 1. He confesses not his Prophaneness to Goâ but perseveres therein 2. He ceases not from hating his Brother when he now saw it was God's Mind that the Blessing was Jacob's not his Right 3. He wickedly catch'd at his Father's command concerning Marriage for himself whereas that command Isaac gave was not to Esau already a Polygamist having two Wives but to Jacob a Batchelour who yet had not one 4. His third Wife was one of that wicked stock which persecuted the true Church Gal. 4 29. 5. And with this third though a Kinswoman he retains his two other Canaanitish untamed Heifers which he should have dismiss'd as in Nehemiah's Reformation Chap. 10.17 Thus Hypocrites will needs do something that they may seem to be somebody and be well esteemed of by others from whom they hope for Advantage yet change they not from Evil to Good but from one Evil to another as Herod prevents Perjury by Murder Matth. 14.9 they rush on the Rocks in shunning the Sands Thus it appeareth while prophane Esau thinking to expiate one Sin by another was gratifying his Gust and satisfying his Lust upon his three Wives at Home then his better Brother Godly Jacob was toiling and turmoiling in the sweat of his brow to accomplish that long Journey of 500 English Miles all on foot to procure one Godly Yoke-fellow commended to him by both his Holy Parents that thereby he might build up the house of Israel Ruth 4.11 the Church of God Thus the Patriarch Jacob became the Father of the brood of Travellers Ps 24.6 singing Psalms That he was a great Traveller forward and backward plainly appeareth by the vast Distance 'twixt Beersheba where Isaac dwelt and Padan-Aram the Country of Syria call'd Padan which in the Chaldee and Syriack signifies a couple because its Situation was 'twixt two Rivers Tygris and Euphrates or Haran call'd Charran Acts 7.2 the City of Bethuel and Laban That these two places were very far asunder is manifest in Moses Description of Jacob's Return for He flying from the face of his churlish Father-in-Law would certainly make as much riddance and hasty flight as possibly he could to get all safe out of Laban's reach and Laban's pursuit after him must needs be made with all expedition imaginable for the more speedy recovery of his stolen Gods from him yet he could not overtake him until the seventh days Journey Gen. 31.23 at Mount Gilead computed to be about 380 Miles from Haran and still he had about 100 Miles more to go from thence to his Father Isaac Gen. 35.27 All Jacob's hard Travel and Affliction is recorded in Scripture for our heavenly Instruction Rom. 15.4 1 Cor. 10.11 but it may be enquired here how it came to pass that Abraham took care to provide a Wife for Isaac in the same Country Gen. 24. yet Isaac himself is not sent to fetch her but 't was manag'd by a Proxy not in Person Eleazar his Steward must go with Camels golden Ear-rings and Bracelets and store of good things in a most Splendid and stately Equipage to negotiate the Marriage Whereas Isa ⦠ãâã ⦠st wealthy Father also sends his Son Jacob thither in Person like a poor Pilgrim withouâ a Beast to ride upon only with a staff in his hand Gen. 32.10 in a posture far below the honour done to his Grandfather's Servant who was styled Lord Gen. 24.18 Jacob must go all alone on foot this long Journey having only his Father's Blessing c. Comes pro vehiculo est a Companion is as a Chariot making Time and Travel less tedious by Conference which Jacob wanted Answer to this Enquiry is manifold As First in the General 'T is God's Method often to put hard Providences upon his choicest People and thereby puts them hard to it immediately after they have had the sweetest and most sensible Manifestations of his Favour Thus Hezekiah had no sooner by the good Hand of God upon him set all in Church and State into good order 2 Chron. 29. 30. 31. but Divine Providence permits that at Satan's instigation Semacherib comes up with an Army against him Ch. 32. Thus our Saviour himself was no sooner got out of the Water of Baptism but he was presently cast into the Fire of Temptation Math. 3. 4. he had no sooner heard This is my beloved Son c. but he heard also If thou be the Son c. Thus the Spouse of Christ no sooner had the greatest Enjoyments and Enlargements but presently the greatest Withdrawments yea and Persecutions came upon her Cant. 5.1 2 3 c. Thus also Jacob here was no sooner bless'd but he must be banish'd The same God who order'd him the Blessing order'd him his Banishment also but more particularly The Second Answer is Isaac had hitherto neglected his Son Jacob not finding out a Wife for him being now 77 years old as his Father Abraham had done for him at the Age of 40 at which Age Esau had found out two Wives for himself Now after this long Neglect Isaac hearkeneth to Rebekahs counsel being perswaded it came from God as his Father had been bid to hearken unto Sarahs Voice Gen. 21.12 Hereupon he dispatches Jacob away in haste without Esau's knowledge
2.19 both in a Dream as Paul had also in a Vision Act. 16.9 Such more noble Treats than the other God mostly gives his Servants This Coekestial Ladder consists of Four considerable Parts 1. The Top in Heaven 2. The Foot or bottom on Earth 3. The two Sides And 4. The sundry Rounds or Steps thereof all coupled together in a comely and orderly Conjunction There be many Senses put upon this Ladder by Rabbies the Fathers and Modern Divines some taking it Litterally some Mystically others Allegorically and in a Tropological Acception c. 1. The Jewish Rabbies say This Vision was the Representation of Nebuchadnezzar's Image the Head whereof was Gold the Breast Silver the Belly Brass the Legs Iron and the feet Iron and Clay to wit of the Four main and mightiest Monarchies of the World namely the Assyrian the Persian the Grecian and the Roman Monarchies mentioned by Daniel Chap. 2.31 to 36. which is the first Prophecy concerning all the four aforesaid and which most memorably comprehendeth a Compleat though Compendious History of all the Ages of the World from the Building of Babel's Tower before Abraham to the last Day of Judgment This must needs be a very long Ladder reaching from the beginning of Babel to the end of Babylon from the Rise of the Literal to the Ruin of the Spiritual Babylon whose top was Gold the next part below it was Silver that lower than it was Brass but the Foot and Bottom of it still waxing worse and less worthy was Iron and Clay of Nebuchadnezzar's Image from Daniel's Interpretation of this Vision the Heathen Poets borrow'd their Fables of the four Ages of the World to wit the Golden Silver Brazen and Iron Ages thereof Sleidan writes his Commentaries upon these four principal Empires which all had exceeding wide Steps both in the Publick Transactions of their own particular Empires and in the strange Transitions successively of one Empire into another until the last and worst be usher'd in and now the World is come towards the bottom of this Ladder to the last of the last and to the worst of it too past the Legs of Iron to the Feet and Toes of Clay the two Clay-feet are the Eastern Antichrist the Turk and the Western the Pope both weaker than whiles they were Legs of Iron The Kingdom of the Turk is now tottering with nothing more than the weightiness of it self and that of the Pope declineth apace also and shall decline more and more daily notwithstanding all his proud Helpers according to that old Distich Roma diù Titubans variis erroribus acta Corruet Mundi desinet esse Caput This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our almost swouning Hearts in this Evil day that the Kingdom of the Stone will smite the Image upon his feet Dan. 2.34 which at the best are but part of Clay standing upon earthly Foundations Isa 40.6 and all the Powers of the World are but earthen Vessels an hearty knock with this little stone breaks them all to pieces Psal 2.9 As sure as the Silver Kingdom destroy'd the Golden and the Brazen the Silver so sure the Kingdom of the Stone will destroy the Iron and the Clayie one and for the better corroborating of our Faith This is all done by the Ministry of Angels ascending and descending upon this Ladder of the worldly Empires managing all the various Vicissitudes and Mutations one into another In all their ups and downs Daniel mentions the Angel of Persia and he Names Michael the Churches Angel Dan. 10.13 20. The Great God gives all those Kingdoms their Times and their Turns their Rise their Reign and their Ruine by the Ministration of Angels and when the Gouty feet of this worldly Image being now degenerated into Clay shall be broke in pieces by the Kingdom of the Stone then shall the Kingdom of the Mountain begin to fill the whole Earth Dan. 2.35 and 44 45. the Kingdom of Christ as a little Stone at the first yet working great Destructions upon those Metal-Kingdoms but increasing wonderfully to a great Mountain when Christ takes to himself his great Power Rev. 11.15 17. then the Kingdoms of the World shall renounce Popery and give up their Names to the Gospel in receiving the Reformation such as do not but send Messengers after him saying We will not have this man to rule over us Lub 19.27 he will certainly slay them subduing all before him and his Church shall stand when all other contrary Powers though they seem at present never so splendid and solid shall be blown upon and blasted Isa 40.24 they shall dwindle away and disappear for ever Though they be never so angry at this Rev. 11.18 Vanae sine viribus Irae They cannot help if for strong is the Lord that Judgeth them two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turky for the Time of its Ruine was not then come but in fulness of Time Christ will divide the spoil with the strong Isa 53.12 with the strong Turk Pope and Devil The Second sense according to the Sentiments of others is This Ladder represents that Divine Providence whereby all the Affairs of the World both universal and particular are governed by the great God who is at the top of it wherein he is pleas'd to make use of Angels not because he needs for he created them without their Help but because it is his indisputable pleasure as ministring Spirits in his Service Hebr. 1.14 The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe Asia Africa and America in the General as before but also of every Kingdom Country Family and Individual Person in Particular This Ladder of Providence hath for its two Sides First Divine Wisdom Secondly Divine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day and brings all persons and things to their proper place and end guiding all fortiter sed suaviter strongly yet sweetly and governing both Mala culpae poena the Evils of Sin and of Punishment for Sin to God's Glory so that nothing can disturb his Work It was the Country of Canaans Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof Deut. 11.11 12. So God at the top of this Ladder hath his Eye upon our Country and Kingdom Ubi amor ibi oculus undoubtedly God hath a love for England for he hath Recorded his Name upon it and hath a great People that bring more Glory to him than many Nations in it Though with many of us God is not well-pleased 1 Cor. 10.5 his Eyes run to and fro and are every where 2 Chron. 16.9 to wit the Eyes of his Omniscience though not of his watchful Benevolence The Lord sets his
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a ãâã ãâã ãâã ãâã ãâã an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart ãâã ãâã ãâã ãâã ãâã they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
and himself his Servant humbly submitting himself to him 2. He gives him an Account both of the time and place of his Pilgrimage ever since he left his Father's House that he had not been a Vagabond but lets him know he had lived all those years in the Service of his Uncle Laban whereby he tacitly Rubs him and Reminds him how his bloody Threats were the Cause of his so long a Banishment out of his Native Country and now he might easily hope his old displeasure was thereby done away 3. He sends him an Inventory of his Estate not for ostentation-sake but to avoid all suspition that his Brother should not unjustly Imagine He return'd now as some Hunger bit starveling gaping for a Crust from him or grasping at his Father's Wealth And withal he intimates to Esau how Good God had been to him in the time and place of his Banishment Blessing him with so great a Substance as he doth more plainly tell him Gen. 33.11 None of all this was the sordidness of Jacob's Spirit much less an Abrenuntiation of his bought Birth-right or of the Blessing at which he was banished but a necessary pacification thus submissively proposed as that of Davids to Saul 1 Sam. 24.7 9. till the Prophecy of his Superiority should be accomplished in the mean time he designs and endeavours that the old grudge might by an Act of Oblivion be everlastingly obliterated Hence may we learn that so far as is possible we should live peaceably with all men Rom. 12.18 and so much as in us lyeth we must follow Peace with all men Hebr. 12.14 even with wicked men as Jacob with Esau here It should not stick on our part so far as it consists with Piety and Honesty so far we should pursue it and no farther even when it flees from us we must give any thing of Man for Peace but nothing of God He that parts with Truth for Peace buys Gold too Dear Give no offence carelesly take no offence causelesly Jacob here rather yields something of his own Right than by any Rigour from the Oracle The Elder shall serve the Younger to rouze up a sleeping Rage He reverences his Brother in worldly Courtesies because he look'd to be preferr'd chiefly in the Heavenly Canaan This First part of Jacob's Politicks proving unsatisfactory and ineffectual Jacob's Second Policy was to make his best Defence against an assaulting Adversary he could now expect no other seeing his Messengers brought back to him no Tidings of Peace from Esau Some say Jacob's Ambassadours were not admitted to any Audience others more likely think that though they had Audience yet had they no Answer Their words to him Gen. 32.6 imports this intimating We came to thy Brother and found him so morose he would send thee no Answer to the Heads of thy Embassage only this we saw that he thereupon call'd for his Arms and armed himself and â00 of his Men who are all coming to accost thee Hereupon Jacob neither became as a man astonied and affrighted out of his wits nor as one careless of Events so as to tempt God by neglect of means but betakes himself to the means his present Circumstances would afford him which was a dividing his Company into two Bands not of stout armed Men but of weak Women Children and Cattel with a small Band of their Keepers not thus ranked for fighting but either for flying or dying The latter of these two was the best he expected to his former Band wherein he placed the Handmaids with their Children and some part of his Shepherds and Cattel as his forlorn Hope and such as he could most easily in comparison part with for glutting the greedy Sword of his as he thought bloody-minded Brother but the former to wit Flying not Dying he designs to save his second or latter Band thereby from being sacrificed wherein he placed Leah and Rachel with their Children more dear to him than the first Band with all the rest of his Cattel and their Keepers v. 7 8. Neither did he this from any Cowardly Spirit to set both these Bands betwixt him and danger but like a couragious and careful Captain he marcheth before both in his own Person being more chary for his Charges safety than for his own Gen. 33.3 He passed over before them like a good Commander whose brave resolution is to fight in the Front and to bear the first brunt of the Battel Though he ranked his two Bands according to the respect he had to them placing those before in a time of Danger whom he caused to come behind in a time of Safety that where all could not be saved or secured those Dearest to him might be chiefly cared for and succoured yet like a faithful Leader he puts himself into a posture of readiness to be a Sacrifice himself in the first place for saving his Charge committed to him however of his two Wives and their Children for some Authors say Jacob's place was betwixt the two Bands following the first but going before the second in the Safety whereof most near and dear to him he offered himself an offering to his Brother's Rage Thus good Ministers and Magistrates should set themselves in the Front and bear the Brunt also the Church is as weak a company as this of Jacob's but she hath a strong God to guard her The Third part of Jacob's Policy or Prudentials is his sending a pacifying Present to purchase his own Peace with his as he judged enraged Brother Gen. 32.13 14. well knowing that a gift maketh room for a man and bringeth him before great ones Prov. 18.16 and 17.8 whithersoever it turneth it prospereth or wins the Party especially such a great Gift and so large a Present from a private Person as consisted of five Hundred and fifty Head of Cattel of several kinds so many as could not but contribute much to the stocking that barren Country of Mount-Seir Jacob spares no Cost to buy his Brother's Favour and to enjoy his purchas'd Birthright oh that we could do so for Heaven Having spoke to Jacob's first Remedy in his Policy 1. Of sending Ambassadours to Esau 2. Of Marshalling his Multitudes for fear of his falling foul upon them 3. Of preparing and proffering a most prodigious Present Now come we to the Next Jacob's second Remedy was in a way of Piety for Policy without Piety is too subtle to be Good and Piety without Policy is too simple to be Safe as before Jacob joins both these therefore together that he might have a due mixture both of the Dove and of the Serpent There is an honest Policy both lawful and needful in the concerns of God's Servants as well to be put forth in improving all probable so they be but warrantable means for escaping Danger as there ought to be an hearty Piety exercised in Faith and Prayer Thus Abraham in that first yea and figurative War Recorded in Scripture Gen. 14. used a Godly Policy and Military
many profess'd Christians who so rudely rush into Gods Worship without any true preparedness so Offer up only a Sacrifice of Fools Eccles 5.1 and compass God with a lye Hos 11.12 who dare come to the King with dirty Shoes and defiled Hands NB. 'T is very remarkable that Jacob's due preparation brought him a double Blessing The First is Gods Terror was upon his Enemies v. 5. securing his Servants from their Hostile assaults and puting forth his great power over their Hearts as well as Hands making them Timorous where they might have been Insolent in regard of Jacob's impotency for his own defence The Hebrews say they pursued Jacob and were beaten back by him which made Jacob say Gen. 48.22 he took that Country out of the Hand of the Amorites with his Sword and with his Bow If so then God took their Courage from them who had most cause to have confidence and on the contrary God gave most courage to Jacob who had most cause to be discouraged Jacob's Second Blessing thereby is Gods comfort was upon himself v. 6 7 9 10 11 14. for he coming thus prepared to Bethel or Luz Gen. 28.19 thirty miles from Shechem a long Journey for so large and lame a Family yet there he saw the Face of God Psal 84.6 7. who came there to comfort him Jacob had heard from God all the way both in his going out and coming home now God must hear from Jacob in the end he comes to Bethel pays his Promise in erecting an Altar which he had Vowed to do as he went to Laban and which he now though at long last makes his performance at his return Home again compare Gen. 28.22 with Gen. 35.7.14 and upon this Altar he Offers up his Sacrifice of Praise to the God of all his Mercies and marvellous Deliverances This teacheth us the Seed of Jacob that our Prayers and our Praises should be like the double motion of our Lungs the same Air that is sucked in by Prayers should be breathed out again by Praises Alas we learn not to tread in our Father Jacob's steps unless it be in his neglects and failures we are all good at receiving but bad at returning Then and there Jacob hears from God again reviving and renewing his former Promises to him with fresh supplies of comfort upon the Heart of this his Faithful Servant that his Faith might be the better fortified against all his future calamities which follow'd fast and did fall foul upon him as this third afore-named the Death of his Dear and Best-beloved Rachel whereof the Death of Deborah that grave Matron and of great use in his House was an unhappy Forerunner Gen. 35.8 16. Now Gods coming thus to comfort Jacob at Bethel was a sweet allay for the loss of his prudent Nurse who had been such an Assistant in the Government of his Family and such a Peace-maker betwixt his Emulous Wives and their Handmaids and a Soveraign Preparative for the loss of his most precious Wife who had been the desire of his Eyes and the delight of his Heart for above twenty years Notwithstanding this late comfortable and comforting appearance of God to him yet must he have something more still to humble him lest he should be now exalted above measure with this Heavenly Vision also as Paul was 2 Cor. 12.7 8. and just as God dealt with Ezekiel from whom he took the desire of his Eyes his Wife dearly Beloved and greatly delighted in and that with a sudden stroke Ezek. 24.16 18. though a good Woman probably and to the Prophet a great comfort the sweet Companion of his life and miseries yet must he lose her and be called almost an hundred times Son of Man in his Prophecy both which befel him to keep him in a due poize that he might not be transported with his Visions of God which were more in number and more rare in kind than were given out to any other Prophet So God dealt with Jacob here having more excellent Visions as before than any of the fore-going Patriarchs therefore must he have not only much that made for him but also many things that made against him as himself complaineth Gen. 42.36 He must have something that was sour Sauce to abate the Lusciousness of his sweet Bitts God comes here and strikes a Rib out of his Side so his Wife was which he could not but look upon as a very severe stroke No doubt but Jacob wrestled hard here again in Prayer for the Life of his dear Rachel and for her safe Deliverance yet the same God who had been wrestled with by him before and lately had most graciously appeared to him now would not be prevailed with by his most earnest Prayers but disappeared from him Jacob must still walk through the valley of the shadow of death after all his long and painful Pilgrimage and must have the Rod to chastize him as well as the Staff to support him as David had Psal 23.4 and here the shadow of Death did slide near to Jacob when it did climb up into his Bed and struck this Rib out of his Side Rachel must Die and that in the very Borders of Canaan she must not see that good Land the Land of Promise nor carry her Teraphims or Idols which she stole from Laban Gen. 31.19 and which some say Jacob indulged in his over-fond Affection towards her wherewith to defile that Holy Land she must not reach Hebron to solace her Eyes with a sweet sight of old Isaac and of if yet alive dear Rebekah How many with Rachel here fall short of the Heavenly Canaan though they seem to approach near it Jacob must lose his over-loved Rachel We forfeit many favours by over-affecting them We first make the forfeiture to God of our Mercies before God take the forfeiture from us Our jealous God cannot endure that we should Idolize any of his Creature-comforts He will famish the Gods of the Earth or Earthly Idols to us Zeph. 2.11 an Atrophy or Consumption shall carry them off be they Wives or Children whatever hath our Hearts beside and below God is our Idol and God will out of his jealousie make it to fail to us as he did Rachel to Jacob here therefore 't is said 1 Cor. 7.30 Let them that have Wives or any other Mercy they admire be as if they had none So Love as to think of loss they that love over-much shall be sure to grieve over-much strong Affections in them will bring strong Afflictions on them We should let all outward comforts hang loose as our upper Garment that we can throw off at pleasure As Jacob by his fond Affection forfeited Rachel's Life so Rachel for her being sick of the fret and could not live unless Jacob could cure her Gen. 30.1 did also forfeit her own Life She call'd on her Husband for Children with such passionate importunity as if she should die of grief if she had them not and no sooner comes
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. ãâã ãâã ãâã ãâã ãâã the word there signifies one beside or without an House as ãâã ãâã ãâã ãâã ãâã and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daââ trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 ãâã ãâã ãâã ãâã ãâã Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their ãâã ãâã ãâã ãâã ãâã or work but their ãâã ãâã ãâã ãâã ãâã or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
is Jer. 26.24 for Encouragement to following good Grandees as Nicodemus a Ruler of the Jews Member of the Sanedrim had such a fire of love to Christ hid in his heart while he was a Night Professor only and bur a slow Scholar Job 3.1 2 4 9 10. that it breaks out at last after it had lain long hid as sparks under the Ashes the Sun under a Cloud and as Seed under the Clod first at the Council-Table where by putting in one word seasonably spoken he dissolves the Sanedrim when they were compassing as well as consulting Christ's Death whereby he defeated their Design for that time against David Mystical as Hushai had done Achitophel's c. against David literal though some of them at that time would have scoff'd him out of his Religion saying to him Art thou also of Galilee c. as the Devil doth too many at this day but this honest Ruler was better resolved Joh. 7.52 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus whose Name in the Hebrew signifies Innocent Blood as in the Greek the Victory of the People together with Joseph of Ramah Samuel's Country another Night-Bird Disciple though a Dastard too both manifest their love to Christ when his hour was come to be Crucified and cruelly handled as the true Mother did hers to her Child when it was to be cut in two by Solomon's seeming Sentence 1 King 3.25 26. Good Blood as we say will not belye it self as Nature there did work and speak out in the right Mother so Grace doth here working up those two dastardly Disciples couragiously to Embalm their Dead Redeemer whereby they both gave a bold publick Testimony that they were his Cordial Friends though against the Wind and Tide of those present Times as well as that they believed the Doctrine of the Resurrection Joh. 19.38 39 40 41 And as Ahikam Jer. 26.24 who had been one of Josiah's brave Counsellors 2 King 22.12 stood up for Jeremy against the rage of King Jehoiakim who did evil in God's sight 2 King 23.37 and of both prophane Princes and People and deliver'd him out of their hands by his single hand having none to second him in that Deliverance This God took so kindly that he not only Regarded and Recorded it for his sweet Everlasting Memorial but also Rewarded it in his Son Gedaliah who was made Governour of the Land 2 King 25.22 and Jer. 39.14 as may well be conjectur'd for the pious Act of his Father Ahikam in patronizing God's Prophet and rescuing an innocent Subject out of the hands of his enraged Soveraign Jehoiakim was outragious against Jeremy as well as against Uriah whom he slew Jer. 26.22 23. without all Law Right or Reason but the Lord hid him from his Cruel Cut-Throats Jer. 36.26 who stood to his tackling and fled not to Egypt by a distrustful Fear Prov. 29.25 God made Ahikam as the Name signifies a rising Brother to him Rising up in a brotherly Rescue So Reuben here was no less than a rising Brother to rescue Joseph his Brother though at single hand having none to second him See what one Man may do against a mischievous Multitude sometimes as these instances aforesaid do demonstrate Oh what a Stickler was Nebemiah at Jerusalem and many mote Examples might be produced Oh that we had such Grandees such Patriots that would stand up in their lot yet according to Law to patronize Innocent Joseph's as Reuben doth here though they have few or none to second them 'T is good for Men especially for great Men to be serving their Generation according to the Will of God as David did Act 13.36 and to signifie what they can to vindicate Innocency in their Generation-work though they stand alone as Paphnutius at the Nicene Council Luther in his Generation of whom 't is said quòd unus homo solus totius orbis Impetum sustinuerit He stood his ground sole and single against all the Shocks and Assaults of the whole World Here Reuben stood single against the whole Body of his Malignant Brethren who all unanimously conspir'd to kill Joseph Reuben rescues him from Slaughter yet he must be cast into the Pit as Jeremy rescued by Ahikam aforesaid must be cast into the Dungeon Jer. 37.16 or Hebr. into the Hole of the Pit Thus far Joseph's and Jeremy's Case symbolize and hold Congruity yet in this there is Disparity Jeremy had an Ebedmelech the Ethiopian to draw him out of the Pit with much tenderness Jer. 38.12 and to restore him to the Court of the Prison where he had more Liberty fresher Air and freer Access of Friends to him v. 1. and 13. but alas poor Joseph had never an Ebedmelech a Servant of God as well as of the Kings as his Name signifies to draw him out Reuben indeed design'd it but his merciless Brethren those Hebrews were worse than that Ethiopian Amos 9. 7. drew him up in Reuben's Absence no doubt churlishly enough to sell him Gen. 37.27 28. As Ebedmelech was well rewarded for this his kindness to Jeremy for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant Hebr. 6.10 He had shewed kindness to God's Prophet and therefore God will give him a Prophets Reward Matth. 10.41 He shall have his life for a prey for saving the Prophet's life he shall have his own and he shall be deliver'd from the King 's malicious Courtiers who vowed Revenge for his Rescuing Jeremy out of their hands yea he should live at Liberty when these Courtiers should either die by the Chaldees or be led Captive by them Jer. 39.16 17 18. So Reuben went not without his Reward for rescuing Joseph from Death and for designing to do more for him had he not been prevented by his Brethren's selling him in his absence to wit Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compassion to as well as Rescue of Joseph to be Three First For this he was honoured to have the Prophet Hoseah descended from him in his Tribe 1 Chron. 5.6 Secondly To have one of the Six Cities of Refuge in his Lot and Division Numb 35.6.14 Deut. 4.41 43. Thirdly To have a Patriarch's Portion in the Land of Promise notwithstanding his Incest he committed for which he might justly have been disinherited of all Title to Canaan as well as of his Dominion and of his Dignity Mose adds more Testimonies of Reuben's tenderness toward Joseph As 1. The Pit Joseph is cast into is described to be a dry Ditch or Pit wherein was no water Gen. 37.24 Supposed to be a Pit of Reuben's appointing on purpose chosen that Joseph might not be Drowned by any water in it but that he might be drawn out by his hands safe and sound 2. As the Child Joseph besought his Brethren in the Anguish of his Soul to spare him Gen. 41.21 So Reuben pleaded
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
Eph. 1.22 23. Thus Joseph will have as Pharaoh's Vice-Roy all him Fathers Family with him that where he was in Pomp Peace and Plenty there they might be also And thus Jesus our Brother will have all his Brethren with him it was part of his joy on Earth while he was below to have them about him Mat. 28.10 Go tell my Brethren they must meet me in Galilee c. Mark 16.7 how much more to have them with him in Heaven the Head will draw up all the Members not leaving so much as a little Toe here below into the Fathers Bosom This meeting of Head and Members one with another shall be a more joyful meeting than that of Jacob and Joseph c. or of the two Cousins Mary and Elizabeth the presence of Christ though but then in the Womb made John ãâã ãâã ãâã ãâã ãâã to skip and spring more like a suckling at the Breast than an Embrio in the Womb and ãâã ãâã ãâã ãâã ãâã to Dance a Galliard as the two Greek words import Luke 1.44 46. leaping levalto's for the Saviours coming what shall the presence of our Joseph or Jesus do in the Joys of Heaven If that joy of Jacob and Joseph's meeting cannot be conceived much more incomprehensible is the joy of our meeting our Lord in the Air 1 Thes 4.17 as Jacob's Family met Joseph in Goshen Gen. 46.29 Sermo non valet exprimere experimento opus est 'T is fitter to be believed than possible to be discoursed yea 't is impossible to be discovered 1 Cor. 2.9 we may as soon compass Heaven with a Span or contain the Ocean in a Nut-shell The second evidence of Jacob's joyfulness at this meeting of Joseph was his saying Now let me die c. Gen. 46.30 Jacob could hardly hear the News of Joseph and live His Heart fainted when he heard that Joseph was yet Alive Gen. 45.26 but when once he saw him now saith he let me die He had said before upon the Tidings of Joseph's life 'T is enough Joseph is yet alive I will go down to see him before I die Gen. 45.28 He had almost pined away in a lingring Desire of his Son Joseph long 23 years and hearing he was living when he thought him all that time Dead then he cryeth it is enough I have enough of Content and enough of life may I be but so happy as to see him once before I die And now having obtained that Desireable and Delightful fight of his supposed lost Son He calmly composeth himself to a willingness to die Saying I have lived enough I have my life for his life was bound up in the life of the Lad I have longed enough I have my love for he loved him above all his Sons I have sorrow'd enough I have my joy and I have seen enough in seeing him whom my Soul desired to see The sight and embracement of Joseph was to Jacob so transporting as was that of the Blessed Babe Jesus at Bethlehem to good old Simeon who Sung his Soul as it were out of his Body when he had laid Christ in his Heart as well as lapt him in his Arms singing I fear no Sin I dread no Death sweet Babe of Bethlehem let this Song serve for a Lullaby to thee and for a Funeral to me Oh sleep thou in my bosom and let me sleep in thy Peace Luk. 2.29 30. Thus Jacob in his embracing of Joseph was under the like Raptures rejoycing more for Joseph's life he had from him his Father than for his Honour he deriv'd from Pharaoh Thus as Jacob was welcom First to Joseph So Secondly was he welcom to Pharaoh for Joseph's sake That it might be so Joseph putteth forth his great Prudence Piety and Humility in many particulars As 1. He at this merry Meeting instructs his Brethren unacquainted with Courtship being wholly Educated in Countrey Affairs how they might comport themselves before the King and his Courtiers when he presented them to him for he brought his Brethren to Pharaoh before he brought his Father Gen. 46.31 32 33. with 47.2 7. wisely supposing that the King would desire to see these same new strange Guests his highly honoured Joseph's Relations 2. He foresaw his next work after meeting his Father and his Family was that he might now procure a commodious place of Residence for them which Pharaoh had promis'd in the general Ye shall eat of the fat of the Land Gen. 45.18 20 Now he would have that Royal general Promise confirmed to that particular place of Goshen in their Presence and Audience 3. Though Joseph had this frank Offer of Pharaoh was his great Favourite and Vice-Roy yea and had Invited his Father with a promise to nourish him and his Family particularly in Goshen Gen. 45.10 11. all the five following years of the sore Famine yet will Joseph do nothing for his Friends notwithstanding his Princely Power to fix them in that Fertile Countrey without the Kings Privity and Approbation 4. As Joseph promis'd Goshen to Jacob either out of Conference he had with Pharaoh concerning it or out of confidence of his Royal Assent whenever the motion was made to him as it was Gen. 47.4 6. So for his actual performing of that Promise he effectually obtains the Kings Grant and Royal Licence whereby he prudently prevented the Arrows of those Arch-Archers afore-mentioned the envious Courtiers who were never wanting to wait for his halting and would have shot sore at him for abusing his Authority well-knowing that envy attends upon Honour and always aims at the highest The tallest Trees are weakest at the Tops His Providence in avoiding that offence had he acted by his single Principality was as a Back of Steel to make his Bow abide in strength 5. His marvellous W sdom and pious Modesty appear in this also that he did not send any of those Courtiers that attended him in his Riding to meet his Father in Princely Equipage with his Charet and much attendance Gen. 46.29 but as he humbled himself to his Father and his Family jumping out of his Charet as the Rabby's relate and casting away his Princely Bonnet and other Ornaments of Honour that they might the better discern him and falls down before his Father in all Filial Subjection and Reverence wherein he was not to act the part of a potent Prince but of a dutiful and submissive Son so here he humbles himself to become their Messenger himself to Pharaoh saying I will go up and shew Pharaoh c. Gen. 46.31 for none could expedite that Affair so well as himself having the Kings Ear and so high in his Favour that Pharaoh could deny him nothing he requested This teacheth that what we can and ought to do our selves and that best of all with our own Hands we may not commit it to be done by other Hands as is the custom of careless and slothful ones Non-residents carry on their cure of Souls by their Curates or Journey-men 6. Joseph
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is ãâã ãâã ãâã ãâã ãâã all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his ãâã ãâã ãâã ãâã ãâã a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
murmured at the first yet this Grace like good Oil at length wrought it self uppermost quell'd their Murmurings and made them follow Moses who step'd the first step into the Sea and such as continued unbelievers such fared the better for their Society with true Believers such probably were some of the mixt multitude Behold the force of Faith with the power of Prayer as it stopped the mouths of Lions to Daniel in the Den so it locks up the Sea here on both sides and saves Israel when Presumption destroyed the Egyptians Faith is 1. A God-pleasing Grace 2. 'T is a God-honouring Grace And 3. T is a God-obeying Grace therefore it shall not be drowned While Peter's Faith held tight he walks on the Waters but when he doubts then he sinks Faith keeps the head above Water David had fainted unless he had believed c. Psal 27.13 Faith carries them all along and leaves them not till it landed them on the other side They died in Faith Heb. 11.13 So nor will Faith leave us when wealth breach and life leave us till it land us safe upon the Shore of Glory puts us into possession of Heaven and then its work is done c. N.B. God has the Negative Voice the Sea must flow by Nature but may not by God's Power c. 5. It was miraculous likewise in respect of the Guide The Son of God in the Cloud takes the same fare with Israel and steps between them and danger Amalek cut off the hindmost of them in the Wilderness Deut. 25.18 but so could not Pharaoh do to them in the Sea unless he had been able to strike thorough this Cloudy Pillar In new perils God hath new protections and preservations for his People This Cloud that was their shade by day and their light by night marcheth the slow pace of their Women and Children and leads them gently down into the deepest bottom of the Sea as the Horse is led gently down the Hill by his Rider Isa 63.15 And the strongest Wind which then did blow and thundered could not move it out of its place Psal 77.17 18 19 20. where it is said Waters were poured down c. And that passage Psal 68.7 8 9. is brought in by the Learned to explain the Apostle's Assertion That Israel was baptized in the Cloud c. 1 Cor. 10.2 supposing that when the Cloud removed from before to come behind and became a black Cloud to the Egyptians as it passed over the heads of the Israelites it showred down Rain only for their Refreshment the Apostle taking this hint of the Psalmist and that they were Baptized in the Sea also in regard of the great Analogy betwixt Baptism as then used in hot Countreys persons going down into the Water and Israel's going down into the Sea the great Receptacle of Waters wherein they seemed to be buried betwixt two Walls of Water as in a vastly wide Sepulchre capacious enough for so prodigious a Camp out of which they were raised up as Rom. 6.4 And thus it may be said The Cloud baptized them with Fire too by night as Matth. 3.11 6. And lastly It was the more miraculous in this That Israel's Deliverance here ended in the destruction of the Egyptians who had no VVord of God to warrant their walking through the Sea as Israel had their motive was Presumption which if Despair has destroyed its Thousands hath kill'd its ten Thousands and not Faith which alway hath a word to warrant its Confidence Rom. 15.4 Psal 130.5 and 119.81 Isa 43.2 The Egyptians questioned not the lawfulness of the Act they tryed the can do it but not the may do it forgetting the difference God had observed in Goshen plaguing them not Israel Now finding the Sea calm the way fair to them at entrance they venture to pursue for Ruining Israel but find their own Ruine Aristotle tells of a calm at mid-night as well as mid-day when the Clouds overcome the Sun as well as when the Sun overcomes the Clouds We ought not to be confident at every calm The Sea was thus at the first to Pharaoh c. There is a false peace in the mid-night of sin which is presumptuous security Behold here 's the Dragon caught and chained up in the deep as that Dragon the Devil is said to be Rev. 20.2 3. only with this difference there it is done in the bottomless Pit but here the Dragon Pharaoh Ezek. 29.3 is shut up in the bottom of the Red Sea never to molest Israel more For now when God had got this Dragon into his Pound in the midst of the Sea then claps He him up close Prisoner The Chrystal-walls of Water do dissolve and return to their own fluid property yea with that judgment and discretion in this sensless Element as not to swallow up one Israelite and not to leave one Egyptian alive and undrowned save only such of them as joyned to Israel Exod. 12.38 The Sea was kind to those and they were saved for Israel's sake into whose communion they were now happily come Extra Ecclesiam nulla salus All out of Noah's Ark were drowned The same Spirit of God that moved upon the face of the Waters at the Creation and gathered them into their proper place Gen. 1.2 8 9 10. did here direct them to those different dispensations To conclude the Remarks upon this Red-Sea Deliverances Learn hence for Our comfort Tho' there lay a Sea of Trouble betwixt us and the promised Canaan of the New Jerusalem of the New Heavens and New Earth c. Rev. 20 21 22 chapters yet God in his good time will certainly dry it up as he did here the Red Sea for his Israel God hath promised Rev. 16.12 to dry up Euphrates to open a prepared passage for the Kings of the East that Kingdom of Priests Exod. 19.6 the Jews who reside mostly in the East in Turky Tartary call'd so of Tothar a Remnant and China call'd as Junius judgeth Sinim Isa 49.12 At whose Conversion the Sea shall be dryed up and they shall pass over dry-shod c. Isa 11.15 16. and Zech. 10 10 11. without either Boat to waft over or Boot to wade thorough c. This is the literal sense wherein our Bright-man and others expound the drying of Euphrates and which the Jews daily pray for Bimerah Beiamenu do it Lord speedily and in our day And we the more hope and pray for it because God can make a Nation to be born at once Isa 66.8 and dry bones to stand up and live Ezek. 37.4 5 11 19. Rom. 11.23 Their Blindness is not total or perpetual but in part ver 26. But to understand it mystically of Rome's See and Revenues which is the Spiritual Babylon and as Cyrus destroyed the Literal Babylon by draining Euphrates causing it to run into many cut Chanels and surprized it by this Strategem Jer. 50.38 and 51.36 and Dan. 5.30 31. Event is when all 's done and will be the best
his Anger 5. His smiting the Rock twice with a Rod unfit for smiting Work having Buds Blossoms and ripe Almonds upon it which was laid up in the Sanctuary Numb 17.7 10. And which Moses now took out of the Tabernacle from before the Lord Numb 20.9 We read of no other Rod Moses had that was laid up before the Lord. 6. His speaking here unadvisedly with his Lips Psal 106.33 when he should not have spoken at all to the People having no warrant from God to do so in that Transaction whereas he not only spake to them which he should have done only to the Rock rashly but bitterly calling them Rebels and falling foul upon them with distrustful Interrogations and manifold Misimplications such as seem to run thus What ye Rebels must I bring Water out of the Rock as I did at Horeb Are all our hopes of getting out of the Wilderness come to this That was then done because we were to stay long in the Wilderness to serve us this forty years wandring as ye have seen it did by experience Now that Water is gone must I and Aaron fetch you Water out of another Rock now in Kadesh O ye Rebels must we have a new stay by means of your murmuring as we had after the Waters out of Horeb's Rock in this Wilderness when we thought our wandrings had been ended hereby we shall never likely get out of it Thus Moses himself is staggered bearing his Treasure but in an Earthen Vessel which dashing against and stumbling upon the Rock of Unbelief became pitifully lame and leaky The best of Men are but Men at the best and may miscarry and may be hurried headlong by their head-strong passions to their cost yea and Aaron also was involved in the guilt as a partaker of Moses's sin being guilty of a sinful silence when he should have reproved his Brother and not have suffered Sin to lay upon him Levit. 19.17 whereby he gave consent to his sin Numb 20.12 and this their joynt Sin is call'd Rebellion against God v. 24. and 27.14 and a transgression Deut. 32.51 For their not believing God made him a Lyar 1 John 5.10 N. B. Moses had distrusted God before this Numb 11.22 23. as if God had out promised his own power That was his sin in private betwixt him and God who forgave it but this was publick before all the People whom he might hereby give cause of doubting This was more scandalous in it self and more injurious to God's honour therefore is God more severe upon them and excludes them both out of Canaan which was a clear demonstration that God's promise to the Holy Patriarchs implyed better things than barely the Earthly Canaan seeing the holiest Persons in all Israel were debarred from it However tho' Moses and Aaron did not sanctifie God c. yet God sanctified himself in graciously granting them water for themselves their Cattel and all Beasts in the Desart Isa 43.20 Now come we to the next impediment to this new Generation in their marching toward Canaan which was External as that before mentioned was Internal Israel had even now hindred their own march by their own murmurings for want of water and when God had given a Remedy to that Malady Moses sends Messengers from Kadesh-Barnea to the King of Edom that they might have his leave to march through his Country to Canaan which courtesie he unkindly deny'd them Numb 20. v. 14 15 16 17 18 c. From whence arise these Remarks The First is God's word was Israel's Director as unto all places so in all Actions This Message which Moses sent unto Edom here and all things concerning it were done by the Direction of God as appeareth by Deut. 2.1 2 4 c. In which respect those Histories of the Holy-Scripture excell all other Humane Histories in the World The Story of the Heathens concerning their Goddess Vibilia guiding Passengers in their way is but a meer Fiction happy is he that hath God for his Guide c. Psal 144.15 The Second Remark is If it be possible so much as in us lyeth we must live peaceably with all Men Rom. 12.18 Behold what an Amicable Message Moses's Embassadors bear to Edom thus saith thy Brother Israel as Jacob was Esau's Brother which was a cogent Prologue or Exordium for a Brother is born for Adversity Prov. 17.17 And this Title of Brotherhood continued long after this Obad. v. 10 12. Likewise the Law injoyned Israel Not to abhor an Edomite for he is thy Brother as born of Esau Deut. 23.7 tho Esau was a Brother offended with Jacob about beguiling him of his Birth-right and Blessing therefore was he harder to be won than a strong City c. Prov. 18.19 However Israel sends him words of peace here as was done before Gen. 33. And the whole Narrative of this Message was made up of Amicable Arguments drawn First from a reason of their Consanguinity and Secondly From a respect of their long burthensom Bondage in Egypt out of which the Angel Christ had delivered them and after that their long wandrings wearisom enough in the Wilderness v. 14 15 16. Thirdly From a Promise to pass peaceably in the King's High-Way without any spoilings of Vineyards c. by straglers through the Countrey because it was the nearest way to Canaan from Kadesh they would do the Edomites no wrong not taking any thing of theirs but what they made first their own by paying for them v. 17 19. as the Lord commanded them Deut. 2.6 7. For the Most High divided to the Nations their Inheritances Deut. 32.8 giving Mount-Seir to Edom of Esau and therefore Israel must not disturb them Gen. 36.43 Deut. 2.5 c. N.B. They had a Civil Right and God will judge the Wicked not as Usurpers but as Abusers of Possessions And oh That we could bespeak the World thus Let us pass quietly through thee we will not tast of thy Dainties nor touch them but go by that good old way the King of Heaven hath scored out for us untill we come at the Key of Canaan at the Kingdom of Heaven c. The third Remark is Kindred after the flesh prove oft notoriously unkind to God's own People Thus the Edomites the carnal Brethren of Israel proved unkind to them in denying them that nearest passage through their Countrey to Canaan ver 18 20. It was the duty of Edom Israel's Brother to have met them with Bread and Water in the Way as God speaks of the Moabites Israel's Kinsmen by Lot Deut. 23.4 but instead hereof they march out in an hostile manner to resist them by strong hand probably fearing upon Politick grounds what so great an Army once got into the bowels of their Countrey might possibly do seeing such vast Hosts once entertained are not usually so easily removed And 't is expresly said that Edom was afraid of Israel Deut. 2.4 tho' they were worse fraid than hurt they durst not trust Israel's fair proposals of
where to find it therefore this Rabbinical Notion may not be by the Credulous too easily believed N. B. From hence Israel Journeyed to Beer which signifies a Well in Numb 21.16 which is not so named Numb 33.46 but is called there Almon Diblathaim named here Mattanah or Gift because on the North-side of the River Arnon in a Place of Drought or Wilderness God gave Israel the acceptable Gift of Water Where the Remarks are as followeth The First is The Lord who before had suffered Israel to thirst and gave them Water when they murmured against him both Exod. 17. and Numb 20. doth now of his free grace give them a Well of Water when they murmured not not only to teach them dependency upon God by Faith but also to encourage them from murmuring no more as they had often done from which if they kept themselves they should not want any good thing Psal 34.10 only they must be content to wait God's time The Second Remark is Here the Seventy Elders of the Sanhedrim by Moses's Appointment do bring forth Water by the stroke of their Staves as Moses himself had done before by the stroke of his Rod Exod. 17.6 c. and Numb 20.8 9 10 11. The Princes Caphar and Carah Hebr. digged and delved the Well Numb 21.18 with their Staves the Ensigns of their Dignity as our Constable-slaves praying Spring up O Well while they were digging it v. 17. which shews their faith in God's promise who had said I will give them Water ver 16. and so they were bid to speak to the Well as Moses was bid to speak to the Rock Numb 20.8 that it should ascend or spring up according to God's promise c. The Third Remark is Those Nobles of Israel digging this well figured the Governours of the Church whose labours and industry should bring forth the Waters of the Spirit promised Isa 41.17 18 20. and 44.3 Joh. 4.14 and 7.38 39 c. by the preaching of the Gospel and by the opening of the Scriptures 2 Chron. 17.7 8 9. Gal. 3.2 1 Tim. 5.17 18. Heb. 13.7 17. 1 Pet. 1.10 11 12. More especially when it is done by the Direction of the Law-giver who is not only Moses Deut. 33.2 but God himself called our Law-giver Isa 33.22 or Jesus Christ so called Gen. 49.10 and Jam. 4.12 of whom Moses was but a Figure The Fourth Remark is Mercy calls for Duty the bubling up of this Well like a boyling-pot did mightily move and affect the hearts of this new Generation of Israel so that they sang a Song and sounded forth the praises of the God of Israel in thankfulness to their bountiful Benefactor who so graciously granted them Water in a Land of Drought They were now merry and therefore sang Psalms Jam. 5.13 Ps 106.12 which signified that Spiritual joy which the faithful ones under the Gospel do find in their Vnion and Communion with Christ Drawing Water with Joy out of the Well of Salvation Isa 12.3 4. This was the second token next to that of the Brazen-Serpent of God's grace to Israel in this Wilderness to this new Generation The Fifth Remark is That which affected the hearts of this new Generation the more was that the Lord had dignified their Seventy Elders to do this great Miracle as much as Moses himself had done for the Old Generation Exod. 17.6 c. that so great a gift of Miracles was now given upon so many of their Nobles who could make their Ensigns of Honour such blessed Instruments of the common good in digging a Well of Water to serve the whole Camp this made all the People sing for joy and oh that all Princes and Nobles would learn from hence to improve their honours for the common good The Sixth Remark is Tho' the Hebrew Doctors have feigned many things concerning this Well about the manner of its ascending out of the ground and of its motion running from place to place and of the mystery of it relating to Israel yet our blessed Saviour is the best Expositor who as he applies the Brazen-Serpent to himself Joh. 3.14 and to his dying on the Cross for the People so he applies this Well of Water the next gift of God to the Waters of his Spirit which is a Well springing up to Eternal Life in all such as believe in him Joh. 4.10.14 and 7.38 39. and Joel 3.18 The Seventh Remark is This Well was famous in the Prophet Isaiah's time who calls it Beer-Elim Isa 15.8 which signifies the Well of the Mighty Ones because the Princes digged it and who foretells the Burden or Cup of Cursing that Moab should drink and then Moab's moans would be heard as far as this very Well this the Prophet prophesies for the comfort of the poor afflicted Jews to whom the Moabites were nearly allied and situated but very ill-affected towards them For betwixt the River Arnon here on the one side and Jordan on the other side lay the greatest part of the Moabites Countrey The Chaldee Peraphrast saith this wonderful well waited on Israel with streams of Water from Beer to Mattanah and to Nahaliel and to Bamoth the High-places and to the Valley of Moab ascending and desending as the Camp lay so Thargum Jonathan c. N. B. Another hinderance of this New Generation's March to Canaan was Sihon King of the Amorites Numb 21.21 to 30. Omne tulit panctum qui miscuit utile dalci Saith the Poet God saw it good for them to make a due mixture of Afflictions with Consolations If need be we are in heaviness 1 Pet. 1.6 And our English Proverb saith Sowre and Sweet make the best Sauce No sooner had they sung a sweet Song of joy for their Well of Water at Beer-Elim but immediately they must dispute their passage and progress to the Land of Promise by fighting with Sihon and his Subjects who withstood them in their way Here we have a Specimen of Divine Tenderness that Israel shall be well refreshed with Water from this Well before God call them forth to a fresh Engagement in Battel In this Conflict there be two parts 1. The Antecedents 2. The Consequents thereof First the Antecedents wherein there is an Embassage for desiring passage through Sihon's Countrey this was 1. Sent in an amicable manner v. 21 22. but 2. It was churlishly denied v. 23 24 c. Secondly The Consequents where Israel's Conquest over Sihon and all his Cities and their taking possession of the Kingdom even to a Proverb c. v. 25 to 32. The First Remark is Every War ought to be bottom'd upon just grounds before God and Men as this of Israel with Sihon was now when the Sins of the Amorites were now full which were not so before Gen. 15.16 The same Divine Authority that forbad Israel's warring against the Edomites because they were the Posterity of their Brother Esau Deut. 2.5 9. and against the Moabites and Ammonites v. 29 and 30 c. because they both were
and woe to Sinners that are alive in that day as few shall desire to live and see it so few shall survive and over live it Lastly Balaam foretells the falling fate of other Nations as of the Assyrians of the Hebrews of the Greeks and of the Romans v. 24. so that his Prophecy reacheth from his own time to the World's end The First Remark concerns Ashur or the Assyrians the first of the four Great Monarchies call'd by Daniel the Golden head of the Image Dan. 2.32 38. the Ships from the Coasts of Chittim mentioned also in Dan. 11.30 some suppose to be meant the Romans and so the Chaldee here expoundeth it and the Old Latin Version reads it from Italy but others say that Chittim the Son of Javan the Son of Japhet the Son of Noah Gen. 10.4 his Posterity seating themselves in Greece and Italy therefore Chittim is taken sometimes for the one and sometimes for the other and here it must be meant of the Greek Alexander the Great who is said to come from the Land of Chittim 1 Mac. 1.1 who subdued this Golden-Head the Assyrian Empire and the Silver Breast that of the Medâs and Persians which succeeded it yea and the Romans who were Italians often infested them and finally overthrew them by the Wars of Vespasian and Titus Joseph de bel Jud. Lib. 7. The Second Remark concerns the Hebrews the Posterity of Heber Gen. 10.24 25. Exod. 1.15 16 c. All the Tribes of Israel descended from him The Ships from the Coast of Chittim saith Balaam shall also infest the Hebrews If we take Chittim for the Grecians the Jews were much wasted by the Greeks Antiochus c. Dan. 8.11 and 11.30 31 c. Or if we take Chittim for the Romans it being used for either as above those under Pompey the Great but especially under Vespasian and his Son Titus waged War against the Jewish Nation and wasted it The Third Remark concerns the Greeks who were one part of Chittim He also shall perish for so the Grecian Empire was wasted by the Roman Armies that fourth Kingdom of Iron broke in pieces the three of Gold Silver and Brass Dan. 2.31 32 49. The Fourth Remark concerns the Romans who came from Chittim as the Grecians did of whom Balaam Prophesieth he likewise shall perish for ever v. 24. that is the Offspring of Chittim both the one and the other as sure as the Grecians were ruined by the Romans so sure the Roman Kingdom now in being shall be ruined by the Kingdom of the Stone c. Dan. 2.44 and then will begin the Kingdom of the Mountain which should fill the whole Earth Dan 2.35 and it shall stand for ever v. 44 45. Divine Vengeance is doomed against them as their due for afflicting Heber's Posterity whereof Christ was the Chiefest Luke 3.23 35. and our Redeemer was killed by Pilate the Roman Deputy since that time Rome hath languished both by her own intestine Broils and by the Goths Vandals and other Barbarous Nations but more especially it shall perish for ever under Antichrist who Reigning there hath been long afflicting Christ in his Members The Roman Empire is now much impaired by the Papacy tho' that Usurping State doth continue yet is it much weaker than it was before while it stood upon Legs of Iron but now is divided into feet and toes partly Iron and partly Clay partly strong and partly broken Dan. 2.41 42 43. one part is the Kingdom of the Pope in the West he whom we now call the Emperor hath now little or nothing to do with the Empire which was at Rome the other part is the Kingdom of the Turk in the East before whom three of the horns of the Roman Empire have been routed out Dan. 7.8 As the Kingdom of the Turk doth labour with nothing more than with its own weightiness it hath been a long time soundly batter'd by the Venetians but now of late much more by them in Conjunction with the Imperialists taking great advantage by the Turk 's intestine Divisions and now it is become such a tottering Kingdom as if the Skirts of the Sixth Vial were falling down upon it So the Kingdom of the Pope declineth also apace and shall do more and more every day according to that old Distich Roma diu Titubans Variis erroribus Acta Corruet Mundi desinet esse Caput Tho' they endeavour by mingling Marriages to reunite their own intrinsick Divisions yet can that as little be done as Iron can be mixed with Clay they may cleave for a while together but they can never incorporate one with another The Fifth Remark is Thus God makes the mouth of this mad Prophet to Prophesy of the four Great Monarchies tho' not so distinctly of them as Divine Daniel did all which had their times and their turns yea their Ruine as well as their Rise and Reign here we have in few words the whole summ of the Scriptures Thus Balaam as he began with blessing of Israel so endeth with the destruction of all their Enemies and pouring out God's Curse upon them God by his mouth confirmed the promises made to Abraham and to his seed for ever all which are accomplish'd in Christ The Sixth and last Remark is The closure of this last attempt Balak and Balaam being both of them over-powered and over-witted by the most Wise and Almighty God are constrained to give up their Cause for lost and to give over any further or fourth Attempt just as their Master Satan did in his Temptations against Christ Mat. 4.10 c. So here Balak went his way without having his Will and Balaam went his way also without having his Wages v. 25. There is no doubt but Balak returned to his Palace as much grieved in his mind for this his so notorious disappointment of Cursing Israel as Ahab was when disappointed of Naboth's Vineyard who then went to his house all off the hooks with discontent and being sick of the sullens as we say lay down upon his Bed and turned away his face as not caring to see any or to be seen of any one and would eat no bread as if resolved to starve himself 1 King 21. v. 3.4 The like may well enough be supposed of Balak for his Carnal Mind at enmity with God Rom. 8.7 was an empty House well enough prepared for the Devil of discontent to take possession of and whomsoever such an unclean Spirit doth possess it maketh his heart a little Hell ãâã ãâã ãâã ãâã ãâã Hell is derived from ãâã ãâã ãâã ãâã ãâã to trouble Troubled Souls have an Hell upon Earth But the greater doubt is whither Balaam went 't is said of him Halak ledarko abijt in viam suam v. 25. whereof are Three Opinions and Interpretations First That Balaam went away with a purpose only of returning into his own Countrey for Men are said to do what they only purpose and endeavour to do Exod. 8.18 Numb 14 40. Qui
in his Obedience to God's Command Stretch out thy Spear that is in thy hand ver 18. and be drew not his hand back c. until Ai was destroyed ver 26. This was the Signal a Banner being fixed to the end of his Spear the lifting up or tossing of the Colours was a Sign for the Ambush to arise and enter and for the main Army to turn head upon the Enemy and destroy them Nor was this all but it was a mysterious means to discomfit Ai as Moses Rod held by steady hands was to discomfit Amaleck Exod. 17 11 12. that Joshua should do as Moses had done before him to stand fixed in one place with the Staff or Spear whereon hung the Colours held up in his hand all the time of the Battel without striking one stroak himself which was work or rather Idleness below any Brave General All this seems absurd and ridiculous to Carnal Reason but the Mystery hereof was to signifie that the Victory was not got by any Prowess in Joshua who only stood still in his place pointing his Spear towards the City but by the assisting and effective power of God who only was to have the glory of it as in the Case of the Amalekites who were discomfited more by Moses's Praying than by Joshua's Fighting Nor could Joshua's hands have kept so steady for so long a time had not the Arms of his Hands been made strong by the hands of the Mighty God of Jacob Gen. 49.24 't is said of God only that his hand is not weary but is stretched out still Isa 9.12 and 59.1 The Remarks upon the Secââd Part after the Victory was obtained The First is Joshua built an Altar unto the Lord in Mount Ebal according to Moses Law Exod. 20.25 Deut. 11.29 27.5 6. to Offer up a Burnt-Offering and a Peace-Offering upon it c. ver 30 31. where Note 1. This must be immediately after the Sacking of this City Ai while the Glorious Victory which had so enriched them with all Spoils lay with most weight and warmth upon their Hearts it is best striking while the Iron is hot then was the Altar built Note 2. This Altar must be of Rough Unpolish'd Stones to polish it with an Iron Tool is to pollute it God loves not outward Pomp whereof Popery is made up and which scoffs at our simplicity c. Note 3. It must stand in Mount Ebal this was farther up in the Countrey near Shechem in the Tribe of Ephraim Judg. 9.6 7. 20.7 Thus far Israel durst now march to fulfill God and Mose's Commands for the Canaanites were smitten with dread at the loss of these two strong Frontier Cities and the Altar must be in Ebal where the Curses were read to shew that Christ is the Altar Hebr. 13.10 that takes off the Curse and sent to bless Act. 3.26 The Second Remark is the Decalogue was writ upon a Monument of Stones which were polish'd and plaistred ver 32. as is manifest from Deut. 27.2 and now God renewed his Covenant with Israel as before at Sinai many of them being dead Deut. 26.17 Reading the Curses on Ebal that they which would not obey God for love should do it for fear as well as the blessings upon Gerizzim ver 33 34. and these Curses we may read particularly what they are Deut. 27.15 16 17 c. the Blessings are not so particularly and distinctly mention'd by Moses that we may learn to look for them by the Messiah only for he was sent upon that special Errand to bless both Jew and Gentile Acts 3.26 CHAP. IX THE Ninth Chapter of Joshua consists of two parts The 1st is the Enmity or Conspiracy of the Canaanitish Kings against Joshua ver 1 2. and the 2d is the Amity or Friendly Covenant that the Gibeonites made fraudulently with Joshua the fraudulency whereof is described in a three fold description 1. by its Causes 2. by its Effects and 3. by its Adjuncts The Remarks upon the first part are these The First is whereas seven Nations are reckon'd up by all their Names Deut. 7.1 to be destroyed by Israel six only are named here in ver 1. The Girgashites are not here mention'd to make them up seven hereupon some suppose that those Girgashites took hold of the Covenant of peace with Israel and their cutting a Covenant as the word Deut. 7.2 signifies with them was the reason they were not cut off by them as the other six Nations were but this seems to be wise above that which is written seeing St. Paul saith expresly that seven Nations were destroyed and their Lands divided among the Tribes of Israel Acts 13.19 And in rehearsing the number of those Nations the Scripture reckoneth them sometime more and sometime fewer as in Gen. 15.19 they are reckoned to be Ten but in Exod. 23.23 33.2 Deut. 20.17 they are reckon'd only Six The reason of this difference is one part of this People might have several Names and several parts of them might be comprehended under one Name or sometime General Names and sometimes particular might be mentioned However the Number Seven was the most current Number as Josh 24.11 c. because 't is the full and perfect Number as above Gen. 2.2 and signifies the many Enemies of the Church God will subdue tho' they be mightier than we Deut. 7. i. e. be got up in their own Sentiments to a number of fulness and perfections c. The Second Remark from the First part is when those Kings of the Canaanites which was the general name of all the seven Nations heard that Israel had Sacked and Burned the two main Bulwarks of Canaan their Frontier Cities and of great strength Jericho and Ai then were they awakned out of that stupifaction and slumbering which God had cast upon them they could not but hear long before this that their Country was Invaded yet such a supine security had lull'd them asleep that we read not of any forces they raised to obstruct the torrent of this Invasion and even now they only deliberate upon it and entred into a Confederacy about it but did not actually do it as the sequel of the History demonstrates for we read not that they took any advantage tho' sometimes they had some as when Israel fled before Ai and when they marched so far into the Country as Mount Ebal and Gerizzim to assault Joshua's Army but both in the beginning of the War and to the end thereof we shall always find them assaulted by Israel They all stood out in this stupidity and were destroyed If Men harden their hearts God will harden his hand and hasten their utter destruction save only the Gibeonites who were saved from Ruine by their League Josh 11.19 20. The Second Part concerning the Gibeonites who were of the Hivites ver 7. here and Josh 11.19 affordeth many Remarks on their League The First Remark is the Causes of their so subtily and fraudulently procuring a Covenant
may well be supposed that Joash might threaten with Punishments from God as well as from himself telling them in Defence of his Son That God had appear'd to his Son and had commanded him to do all that he had done and that it was their Worshiping of Baal for which God had punished them by Midian's Tyranny seven years and that if they persisted therein still God will punish us seven times more c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed But his Third Argument is From the Office of Baal himself by an Ironical Concession saying If Baal be a God let him plead for himself as the God of Israel hath done often times when any Indignity or Injury hath been done to him as when Nadab and Abihu offer'd strange fire Levit. 10.1 2. and in the case of Corah and his Accomplices Numb 16.31 35 c. The sense of his saying thus was this If Baal have such a Divine Power as you imagine then is he able to maintain his own Honour to right himself and to revenge the Wrongs offered to him so needs none of you to plead his Cause but if he be only an idle Idol and Image then is he not worthy to be Worship'd and defended by you who is unable to defend either you or himself such as dare any farther to plead for so silly a God as could not protect himself deserveth to die for their own Folly and Impiety The Tenth and last Remark in this Chapter is Gideon's undertaking to deliver Israel from the Tyranny of Midian from ver 33. to the end No sooner had Joash thus prudently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Arguments afore-mentioned but he Knights as it were his Son with an honourable Title calling him Jerub Baal that is let Baal plead against him that hath broke down his Altar this Name of Honour was given to Gideon by his Father as a Memorial of his Sons Noble Exploit and to Stigmatize Baal with this black brand of Infamy a fair caution for those foul Successors that would needs Worship Baal in after Ages Gideon's undertaking Israel's Deliverance is described First By the occasion of it the Midianites and their Confederates made a new Invasion as far as Jezreel ver 33. where the Kings of Israel afterward had a Royal Palace 1 Kings 21.1 and not far from Ophrah where Gideon dwelt therefore well might he fear their sudden coming upon him to surprize him but this proved the unhappiest time to the Enemy now to invade Israel when Gideon had begun a Reformation in the Land ver 25. c. N.B. He began at the right end first to abolish false Worship and then to set up the true Worship seeing there can be no Concord betwixt Christ and Belial betwixt the Temple of God and the Temple of Idols 2 Cor. 6.15 16. and if we will serve God the Service of Baal must first be rejected 1 Kings 18.21 Gideon's suppression of that Superstition and Idolatry which caused God to give Israel up to Midian's Tyranny and his begun Reformation of the true Religion must needs make him more couragious and consident of Victory for hereby a door of hope was opened in order thereunto A good Cause a good Call and a good Conscience could not but breed a good Courage in him all these are needful in Civil Sacred yea and in Military Undertakings more especially because they carry their Lives in their Hands and by these they die in peace though they die in War as many good Men do The Second part of the Description is by the efficient Cause namely the Spirit of the Lord came upon him and cloathed him as the word signifies with extraordinary Wisdom Zeal and Magnanimity ver 34. this was a rich addition to that Courage he had from the goodness of his Cause Call and Conscience and hereby the Qualifications of a Judge of Israel did so shine forth that even the Men of Abiezer those of his Father's Houshold ver 27. who were so corrupted with the Idolatry of the times and so zealous then for Baal that he feared to acquaint them with his design of destroying Baal's Altar yet now they are so convinced that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty that they are the first Voluntiers that will follow him as the person whom God had not only protected in that dangerous attempt of destroying Baal but had also pick'd him out of all the Tribes and pitched upon him by whose hands the Lord would work Israel's Deliverance from Midian Thirdly This Expedition is described by its Instruments whereof Gideon's own Family were a part Joash is call'd an Abiezrite ver 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking were the Abiezrites when Gideon an Abiezrite also blew his Trumpet and when he sent Messengers to the other Tribes ver 35. they freely Muster and march up to meet him even the Tribe of Asher it self which was justly blamed by Deborah for their backwardness to fight against Sisera Judg. 5.17 God never starves his Work for want of Instruments but always stirs up those that he will employ therein and where Men are not at hand an Oxe's-Goad in Shamgar's Hand or the Jaw-bone of an Ass in Samson's Hand shall be enough The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize namely the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll ver 36. to the end These Signs he beg'd of God not out of Infidelity but in all Humility not only for the corroborating of his own Courage and Confidence but also for the Encouragement of his Army now gathered together at their Rendezvous in Ophrah that they might more faithfully follow him in this Heroick and Hazardous Attempt we do not read that the Lord answered his Prayer by any words spoke to him but by Deeds he did in this double Sign which was by a wet and by a dry Fleece A proper Representation of Israel which was wet with the Dew of Divine Doctrine when all the World besides was dry and now dry when all the World besides was wet namely with the Dew of Peace answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest but Jerusalem only under grievous Indignation Zech. 1 11 12 13. We must suppose their Floors then were not under a cover as ours are now but placed in the open Air as this floor was upon which the Fleece was laid so that nothing interposed to receive the falling Dew N.B. This Fleece was Israel which properly belonged to the great Shepherd of the Sheep Psal 23.1 the God of Israel but now alas how was Israel fleeced and sheared of their Corn and Cattel by the
Pitcher or to blow a Trumpet yet all those Cowards can come with courage at Gideon's Summons to pursue a flying Enemy and to share in the Spoil of those who had already slain one another for they being frighted out of their dead Sleep with the sudden noise c. so could not distinguish Friends from Foes or as Josephus saith they understood not the Language one of another being made up of many Nations Judg. 6.3 so hereby a great part of the Army was slain through the Darkness of the Night and perhaps as God would have it suspecting Treachery among themselves under Divine Infatuations as in other cases is exemplify'd in Scripture 1 Sam. 14.20 and 2 Chron. 20.23 Now upon Gideon's Summons the Ephraimites bestir themselves take the Passes of Jordan stop the Midianites from fleeing home to their own Land slew the two Princes of Midian whose Names shewed their Natures Oreb signifying a Raven or Carrion-Crow and Zeeb a Wolf Conveniunt rebus nomina saepe suis N. B. The former was slain upon the Rock because he had oft forced Israel to hide themselves among the Rocks and the latter at the Wine-press because he had oft driven the Israelites to lurk in the Vineyards where now the Midianites fled to hide themselves but were found out by the Hand of God's Justice which wrote their Sin upon their Punishment âer quod quis peccat per idem punitur ipse From hence were they Ferreted forth and slain in all to the number of an Hundred and Twenty Thousand ver 23.24 25. and Judg. 8.10 N. B. This was a just Reward against Midian that had so cruelly oppress'd their near Kinsmen Israel for Midian was the Son of Abraham by Keturah Gen. 25.1 2. so nigh a Kin to Israel whom they oppressed seven Years and no doubt but the great Losses that the Israelitâs sustained by that long Oppression God marvelously made up out of the vast Spoils of those Midianites that came forth of their Countrey into Canaan to refund all that Riches they had brought along with them and what they had plundered from their near Kinsmen 'T is marvellous that all the time the Midianites were killing one another the Three Hundred Men stood in their places ver 21. Not only to make the Midianites think they stood to light a great Army coming to surprize them but especially to shew the Lord only fought the Battle and got the Victory Judges CHAP. VIII JVdges the Eighth hath for its Subject the Manners State and Death of Gideon First He is described by his Manners and that is Two fold 1. For his Vertue And 2. For his Vice First His Vertue is Three-fold 1. His Prudence in pacifying the Ephraimites ver 1 2 3. 2. His Justice and Severity both against the Citizens of Succoth and of Penuel ver 4 5 6 7 8. where the Cause of his Threatning them with what he Threatned is related and the Execution thereof ver 13 14 15 16 17. and against Zebah and Zalmunna the Kings of Midian whom he pursued took and executed ver 10 11 12 18 19 20 21. 3. His Modesty in refusing Regal Honour when it was tendred to him ver 22 23. First The Remarks upon Gideon's Vertues are First Great was Gideon's Prudence in appeasing the Wrath of the Ephraimites with a soft meek and humble Answer which might have cost Israel even a worse War a Civil Uncivil War than this with the Midianites had they not met with a Man of a milder Temper than themselves the Men of Ephraim being a proud People Isa 11.13 preferr'd above Manasseh's Tribe whereof Gideon was in Jacob's Patriarchal Blessing Gen. 49.19 20. took it as an high affront in Gideon to them that he had not call'd them to his help against Midian as well as the Tribes of Manasseh Asher and Zebulon Judg. 6.34 35. And for this slight they being pricked with Pride from a Conceit of their Strength and Number they then chide him sharply ver 1. N. B. He pacifieth their furious Anger by a soft gentte and humble Answer ver 2 3. According to Solomon's Saying Prov. 17.1 and 25.15 the halians have a Proverb Duro con Duro non Fa ' bon Muro Hard with hard never makes good Wall A Flint may be broke upon a Cushion and the force of a Cannon Bullet may be smothered by a Wool-pack Gideon threw Milk and not Oyl upon the flames of their Fury which Jephtah would not do afterwards Chap. 12. where those proud Ephraimites meet with their Match with a Witness but here mild Gideon hears high Words and hard Censures from those Ambitious Accusers yet returns a smooth Answer doing little less than ascribe the Victory to them under God who he tells them had given the Conquer'd Kings into their Hands whereas he had but the Gleanings of the common Soldiers Herewith as well it might their Anger was abated Here we may observe That the most and first faulty are frequently most free and forward and will be first in excepting and exclaiming Gideon had more cause to say so to them than they to him Why have ye served me thus in coming no sooner with your Assistance in the common Cause and to help the Lord against the Mighty for which neglect Meroz was Cursed Judg. 5.23 And when Pride had begot Envy in Ephraim which made them chide Gideon Bechazkah Hebr. in fortitudine with much vehemency they should rather have Extoll'd him for his Valour and Blessed God for his Victory whereof perhaps those Ephraimites prick'd on with Pride and Envy never thought on The Second Remark upon Gideon's Vertues is First His Just Severity and Act of Justice upon the Citizens of Succoth and Penuel Gideon pursues the Remnant of the Midianites over Jordan comes to Succoth not that in Egypt Numb 33.5 Exod. 12.37 but that which Jacob call'd so Gen. 33.17 Josh 13.27 and Psal 60.8 in the Tribe of Gad and gently requests of them not like a Conquerour with his Commands and not Arms nor Dainties but a little Bread and not for himself but for his Fellows and Followers who were now faint with their Pursuit and this he begg'd of Israelites too who were themselves Embark'd in the same bottom with him and would have had their share in his Conquests All these made their Inhumanity to Gideon the grosser ver 4 5 6. The Princes of Succoth do not only deny him so reasonable a Request but also do scornfully Deride him as Churlish Nabal did David afterwards in the like case 1 Sam. 25.10.11 Those Proud Princes laugh at his fool hardy Undertaking as if he with his Three Hundred faint and weary Soldiers were likely to Encounter and Conquer the two Kings of Midian with Fifteen Thousand Men at their Heels and withal they might fear that Zeba and Zalmunna might recruit and return upon them for all Gideon's weak and weary handful could work to hinder it and revenge themselves of Succoth for relieving their Enemies N.
vexed Israel and the Vexation of Israel by the Philistines must be reserved to be discoursed upon in the History of Samson to which it properly and peculiarly belongeth But as to the Year wherein the Ammonites began to vex Israel though some do say that time of their oppressing Israel Eighteen Years began at Jair's Death to let them know how great the loss of a good Magistrate was by their forfeiting of him Yet the Learned cannot concur with this Opinion because this inlargeth the time of the Judges beyond the just bounds expressed 1 Kin. 6.1 So that the greatest part of Jair's Judgeship was Contemporary with this Affliction of Israel by the Ammonites which Jair though a good Man could not possibly with all his Prudence and Prowess redress On the one hand Israel was now become so mad after their Idols Jer. 50.38 that he could not work a thorough Reformation of Religion among them and therefore God on the other hand gave a Commission to the Ammonites to correct those Tribes beyond Jordan about the fifth Year of Jair's Judgeship and when the baseness and backwardness of Israel was not reclaimed by sundry Deliverances from the Enemies Incursions under Jair's Conduct then the Ammonites passed over Jordan into Canaan ver 9. and sorely distressed Judah Benjamin and Ephraim on this side Jordan in all for Eighteen Years because the scab of Idolatry had spread it self from the fifth Year of Jair upon both sides of Jordan and continued to an Horrible Increase In the same Year that Idolatry began to break out in Israel the Ammonites began to break in upon them and God would not Inable Jair to deliver them from their Oppressors but gave them up to this sad Oppression The Third Remark is The Blessed Effect of this long Slavery Hereby Israel were recovered from Relapses and Reduced to Repentance For First They cry to the Lord ver 10. which no doubt they had often done before a Beast will cry when hurt but their former Cries were only the Fruits of Flesh for their own ease not of Faith for God's Favour Now they cry with their whole Heart and confessed their double Iniquity in particular and that with utmost Detestation both of forsaking God and of following Idols ver 10. Then the Lord was pleased to Expostulate the Case with them upbraiding them with divers Deliverances N. B. Note well Some whereof are not Recorded in the Holy History to shew Israel had many more Favours from God's Hand than are upon Record ver 11.12 13 14. wherein the Lord Christ appearing in an Humane Shape as he had done before Judg. 2.1 and 5.13 and 6.23 tells then He would shew them Mercy no more that is except they repent as Revel 2.5 and derides them for crying to their Idols which could not help them in their need as Elias derided the Priests of Baal 1 Kings 18.27 Hereupon Israel both Repents and Reforms then puts themselves into the Hands of God's Justice in hope of his Mercy and though we read not that the Lord gave them an Answer of Comfort yet 't is said He Repented upon their Repentance and gave them Courage to Encamp against the Enemy yet still want they one to head them ver 15 16 17 18. Judges CHAP. XI JUdges the Eleventh is the History of Jephtah's Expedition against the Ammonites the last Verse of the Tenth Chapter being an Introduction to it Israel there was at a loss for want of a Leader none durst upon their Proclamation undertake so dangerous and desperate an Enterprize though the Principality of Gilead was promised to the Undertaker Hereupon they resolve to send for Jephtah whom they knew to be excellent both for Valour and Conduct and to stipulate with him for his Encouragement That if he would accept of this place of a Leader and give the first Onset he should be their Judge and General ever after ver 8 9. The First Remark in this History of Jephtah is this Man was Banished by his own Brethren because he was a Bastard and quâ talis as Moses Law banished him out of the Congregation of the Lord Deut. 23.2 So his Wanton Brethren do Banish him as such out of their Father's Family little thinking that they should another Day be glad to be beholden to him He flies into the Land of Tob not far from Gilead where he musters up many ill-minded Men yet manageth them well in fighting against the Ammonites that bordered upon them wherein he had oft look'd Death in the Face and done brave Exploits in the Field which made Israel more forward to chuse him now for their Chieftain who had so prosper'd in plundering the Enemy for his own and his Followers Livelihood ver 1 2 3 4. The Second Remark is After this Adversity of Jephtah is usher'd in his Prosperity The Principality of Gilead is offer'd to him by the Elders of Gilead upon condition that he would be their Captain in their Warring against the Ammonites who were at this very time come forth to fight against Israel Jephtah at first refused their offer upbraiding them with their publick Act wherein they had corroborated the base private Act of his envious Brethren in Banishing of him and so had thereby made his Banishment Legal The Elders some of whom might possibly be some of his Brethren being Sons of Gilead a great Man in the Country of Gilead answer his Objection saying this pinchig necessity hath brought us to a right sense of our former oversights we did then indeed work our own Wills without Wit and Wisdom but now we come to make thee due Reparation Jephtah being Jealous through former Injuries makes his bargain wisely taking an Oath of them and so accepts of being their Captain only but not a word of being their King because Abimelech's Kingship had been so fatal to them ver 5 6 7 8 9 10 11. The Third Remark is Jephtah being now formally constituted by a Parliament at Mizpeh the Judge and Supream Governour of Israel doth most prudently and piously Treat with the Ammonites before he will fight them and that in obedience to Moses's Law Deut. 20.10 first offer Peace accordingly he sends Embassadours to Expostulate with the King of the Ammonites about his present Invasion saying Why art thou come to sight against me in my Land ver 12. he could not have call'd Gilead Jabaad his Land unless Israel had made him their Head and now hath he a just Title so to term it The King of Ammon answer'd his Embassadors That Israel were the Invaders and not he for he only came up to recover his own right which Israel had robb'd him of ver 13. Then Jephtah Replys again by his Embassadors declaring that the Ammonites Allegation was no better than a loud Lye both negando pernegando he denies it and better denies it ver 14 15. strenuously affirming that the Land in question was Israel's out of all Question and that by a Threefold Right 1. By the
Right of Conquest 2. By the Right of a Divine Donation And 3. By the Right of a long prescription And more particularly what he affirms he also confirms by Three Cogent Arguments The First is A Narrative of all the former Transactions concerning this Affair which are Recorded Numb 20.14 and 21.24 26. Deut. 2.9 19. and 3.12 c. unto which I must refer the Reader all related in their proper place in the first Volume Supplement Here Jephtah argueth that the Israelites had nothing to do with the Ammonites at that time but only with the Edomites and Moabites ver 16 17 18. His Second Argument was drawn from the Justness of Israel's War against Sibon c. ver 19 20 21 22. And his Third Argument was from That the God of Israel gave it to Israel which he amplifies from the lesser to the greater according to the Law of Nations arguing If Ammon absurdly and ridiculously ascribe the Land of the Zamzummims as given them by their fondly reputed God Chemosh N. B. Note well Whereas indeed an Idol is nothing 1 Cor. 8.4 Jerem. 10.5 15. and therefore can give nothing but it was the true God that gave them that Land for Lot's sake Deut. 2.9.19 However this was Argumentum ad Hominem as 't is call'd in Logick a prevalent Plea to them that had this Impious Opinion of an Idol How much more may we saith he receive thankfully and defend valiantly that Land which the Lord Jehovah giveth unto us ver 23 24. and then he backeth all his Three Arguments First With an Instance in Balak saying Hast thou better Right to this Land or more Power and Policy to maintain it than he who never made any claim to it nor strove with Israel to recover it from them though Sihon had taken it from him or his Predecessors Numb 21.24 26. and 22.2 Deut. 23.4 Josh 24.9 10. and if the Moabites made no challenge of their Land which Sibon had bereav'd them of after Israel's Conquest of Sihon c. Why should the Ammonites challenge it now ver 25. And Secondly He backs them with the Law of Elapsing Rights as our Statute Law saith If a Debt be not claimed once in Seven Years the Right of the Creditor is disannull'd and the Debtor is cleared So he pleads here their forfeiture of their Right supposing they had any by their long silence in not challenging it for about Three Hundred Years past ver 26. Then comes he to draw up his Conclusion from the Premisses saying Therefore I have done thee no wrong my Title is just and my Cause is good and with God's help so shall my Courage be I appeal to the Supream Judge to Judge of this Controversie by the Success of the War the Lord will discover that thou art the Aggressor that wrongs Israel ver 27. N. B. Note well No doubt but Jephtah though a Bastard was one that the Lord had blessed with prodigious Accomplishments rarely all found in one Man For First He was a mighty Man of Valour enabled to atchieve Heroick Acts both by the strength of his Body and by the fortitude of his Mind ver 1. Secondly He was an excellent Historian exceeding skilful in Sacred History and in the Chronicles of Israel's Divine Conduct through the Wilderness into Canaan otherwise he could never have composed such a convincing Apology as is here recorded Thirdly 'T is manifest likewise that he was a most Elegant and Eloquent Orator having both fiumen fulmen Orationis he here doth not only pour forth a whole Flood of Eloquence but also he plainly Thunder-struck the King of Ammon with his forcible Arguments so that he stood as one stupified and could give no reply but stopp'd his Ears and became stubborn for the Lord had a purpose to destroy him for his Obstinacy ver 28. And Lastly Jephtah must be a Man very eminent in Piety also which did indeed sanctifie all his other high Endowments as the Altar did Sanctifie the Sacrifice and without it they had all been ãâã ãâã ãâã ãâã ãâã Giftless Gifts That he was so appeareth by his Pious Apology which savoureth of Sanctity from its Prologue to its Epilogue and a Divine Tincture sheweth a lustre in his whole Discourse a due Veneration to the true Jehovah running all along through it as the Woof doth run all along through the Warf in a Web of Cloth on the Weaver's Loom c. The Fourth Remark is The War of Israel against Ammon under Jephtah's Conduct after the Offers of Peace were rejected Herein he did well and like a Pious and Prudent Prince to send his Heraulds as the old Romans did to require Right and to proffer Peace before he proclaimed War Cuncta priùs Tentanda saith the Poet omnia priùs experiri consilio quà m Armis sapientem decet saith the Comedian It becomes a wise General to try all amicable Means for composing of Controversies by Treaties to prevent Blows if possible let Fighting be the last Remedy So Wise Jephtah made his War here which falls under a threefold Consideration 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents First The Antecedents were Two 1. Jephtah's Expedition ver 29. What the Lord call'd him to he qualified him for the Spirit of the Lord came upon him and indued him with more than ordinary Prowess and Prudence and mightily working upon his Spirit to undertake the War 2. Jephtah's Vow ver 30 31. which was a Rash Inconsiderate and Perplexed Vow out of a Preposterous Zeal as after is shewed Secondly The Concomitants He falls upon the Ammonites not staying till they came to him but he passed over to them ver 32. broke all their Army and took from them many Cities ver 33. so that they saw when it was now too late they had better have kept at home content with their own Countrey a great part whereof they now lose by their over-greedy Incroaching upon their Neighbours Countrey for Inlarging their own Territories like the Dog in the Fable they catch at the Shadow and loseth the Substance they are so beaten as beyond a Reçruit Thirdly The Consequents was Jephtab's performing his Vow which he had Vowed from ver 34. to ver 40. In the general Jerom saith of Jephtah here In vovendo Stultus in praestando impius he was a Fool for so Vowing and yet he was a worse Fool in so performing That he did perform his Vow is most certain ver 39. but how and in what manner the Doctors of the Church are divided about it and this ushers in The Fifth Remark about Jephtah's Vow What he vowed and what he performed which both concenters in one Question is hard to determine The first Opinion is That Jephtah did really Sacrifice his own dear and Dutiful Daughter The Sentiments of the Fathers do generally concur in saying so as Tertullian Athanasius Nazianzen Jerom Ambrose Chrysostom Augustine Theodoret and many more and the Ancient Hebrew Doctors say the same as
which they desired to over homeward they cryed Sibboleth and could not proâounce the Word with its Aspiration so their Dialect discover'd them and expos'd them to the Slaughter N. B. Jephtah might have offered many Hebrew words that had sh double in them a Shomesh the Sun Shelishah Three or Shaâshelch a Chain c. in signification but the word proposed was Shiboleth because saith Dr. Lightfoot of the present occasion for the word signifies a Stream and the Ephraimites denying themselves to be of Ephraim having a wicked Principle of Liberty to Lye rather than to Die are required to call the Stream which they would have Waded thorough to Mount Ephraim by the right name and they could not name it aright with a breathing Pronounciation like the French that cannot pronounce Aspirates but call Third a Tird Therefore seeing those Fuguives a Name they had branded Jephtah with could not breath a-right are slain and must breath no more c. N. B. Notâwell How many discover themselves to be Naughty by their Lisping Language in Religious Matters speaking the language of Ashdod Nehm 13.24 Their Speech doth bewray them as Matth. 26.73 By our words we shall be justified or condemned c. Matth. 12.36.37 The Third Remark upon the second part of this Twelfth Chapter is The Successors of Jephtah who after his two famous Victories Foreign and Domestick in his six Years of Judgeship then died and was succeeded First By Ibzan ver 7 8.9 10. He Judged Israel Seven years in peaceable times as did his two Successors after him and therefore nothing of special note acted against Forreign or Domeslick Enemies is Recorded of them in the time of their Judgeship save only that this Judge Ibzan was Renowned both for the Number and for the Equality of the number of his Sons and Daughters having Thirty of each whereby he linked himself into a large Affinity and so was much strengthened in his Government According to the Duty of a good Father he sent his Daughters out of his Family abroad where he had found fit Matches for them all and he took Thirty Daughters out of other Families to be Wives for his Thirty Sons and so to live with them in their Father's Family And N. B. Thus on both hands the Husband went not to the Wife but the Wife ment to the Husband as to her Lord and Head N. B. And thus likewise the Man misseth his Rib so maketh out to recover it and the Woman made of the Rib taken out of Man's side inclineth to be in her old place again under the Man's Arm or Wing therefore an Husband is call'd a Rest for the Woman Ruth 3.1 And hence arises that Natural Propensity in most People to a Marriage Vnion both in Males and in Females of Mankind in all Ages c. Secondly The next Successor was Edon of whom nothing is recorded save that he Judged Israel Ten Years ver 11 12. maintaining the purity of God's true Worship and administring Justice among the People in those peaceable times and therefore is he thought worthy to be reckon'd among the Judges not Dying in his Iniquity for not having done good among his People Ezek. 18.18 N. B. Only Samson's Birth is supposed to be about the beginning of Elon's Judgeship God then being about to raise up a Remedy against Israel's Malady by the Oppressing Philistines whose Forty Years Oppression of Israel probably began about this time And Thirdly After Ibzan the Tenth Judge and after Elon the Eleventh Judge succeeds Abdon the Twelth Judge who Judged Israel Eight Years ver 13 14 15. where he hath a most Renowned Character for his Numerous Sons and Nephews the Noble Number of Seventy N. B. Enow to make up a whole Sanhedrim and himself the Judge These are all said to ride upon Seventy Ass-Colts to set forth their Gallantry and Grandeur which at least argueth that this Abdon was a Man both of a vast Estate and of a most high Honour in whom the Ephraimites himself being of Ephraim began to recover themselves from that low Estate into which they had been reduced by Jephtah c. So Joseph's Glory shone forth again in him as it had done in Joshua c. Judges CHAP. XIII JUdges the Thirteenth holds forth the Nutivity of Samson in the Circumstances Antecedents and Consequents First The Antecedents affords those Remarks As First The Angel's Apparition the first and second time The first time was when God had again sold Israel for their new Apostacy and Idolatry into the hands of the Philistines for Forty Years ver 1. N. B. There be two Opinions when those Forty Years began Some say First That they began about the Fifth Year of Ibzan because 't is said here that Israel was under the power of the Philistines at Samson's Birth ver 5. So that the first Twenty Years is supposed to begin soon after Jephtah's Death and the great Slaughter that Jephtah had made upon Ephraim which Tribe was look'd upon as the Chief Bulwork of Israel might well encourage the Philistines to make Incursions into their Countrey of Cannan and give the computation of the first Twenty Years Oppressing Israel and then the second Twenty is the exact term of Samson's Judgeship Judg. 15.20 But. The Second Opinion begins the first Twenty of the Forty at Samson's first Year and carries on the second Twenty downward to those that succeeded him as Eli and Samuel and that for those Reasons N. B. The First is These over-Numbers are always computed under the following Judges who delivered the People from their Oppressions The Second Reason is This Apostacy of Israel which caused God to deliver them into the Philistines hands must be after the Death of Abdon seeing 't is set down so expresly in the Text that after his Death Israel sinned again c. ver 1. The Third Reason is It doth not appear that Israel fell into Idolatry during the three last Judges but lived in a profound Peace as above for we read not either of any Oppressions by their Enemies or of any Deliverances from their Oppressors in any of these Therelast Judges times The Last Reason is It is plainly apparent that Israel was under the Oppression of the Philistines a great part of that time wherein Eli Judged Israel even until after his Death that Samuel succeeded him 1 Sam. 7.9 10 11 12. Whether of those Two Opinions be most certain I shall not determine but leave it to the Judicious Reader N. B. However this I dare confidently affirm That the Sin of Israel whenever it began to break forth to cause this Calamity by the Philistines was a most grievous Eye-sore to a most Gracious God who had now deliver'd them out of the hands of their Oppressours five several times already under the Government of the Judges If any sin be an Eye-sore to that God who is of pure Eyes and cannot behold Iniquity Hab. 1.13 who cannot look upon it but he must loath it who
6.23 therefore that proud Merit-Monger who cryed Coelum gratis non accipiam I 'll not have Heaven on free Gift I will either earn it or never have it Vegas mist this full Reward Oh that we lose it not 2 Ep. John v. 8. Vnder whose Wings thou art come to trust 'T is a Metaphor taken either from young Birds that shadow and shelter themselves under the Wings of their Dams or rather from the Ark of the Tabernacle which was covered with the Wings of the Cherubims stretched forth over it Exod. 25.20 21. The Ark covered the Law within it which curseth us Gal. 3.10 The Mercy-Seat cover'd the Ark as the lid or covering of it and the Wings of the two Cherubims covered all to Typifie Christ's covering the Curses of the Law in whom is the ground of all Mercy which deep Mystery the very Angels desire ãâã ãâã ãâã ãâã ãâã to peep and pry into 1 Pet. 1.12 Thus Ruth is said by Godly Boaz to leave her Idolatrous Countrey and come to Israel where she might shade and shelter her self under the Wing of Divine Promise providence and protection as the shiftless Chicken under the Wings of its Dam from the devouring Kite from the Curses of the Law against Idolatry and all other sins Hence Observ 3. The Wing of Divine Providence and Protection is the most blessed shadow and shelter to trust our selves under There is healing under his Wing Mal. 4.2 or safety and Salvation Faith is an act of Trust whereby we shrink our selves out of our selves and out of all sin into Christ and under the shadow of his Wing Fides est saith Luther quae te pullastrum Christum Gallinam facit Faith makes thee the poor silly helpless Chicken and Christ the blessed Hen to cover thee with his Wing from all danger Matth. 23.37 From the heat from the cold and from the Kite this Man Christ is our hiding place Isa 25.4 and 32.2 Ruth here coming to God did believe that God is and that God is a Rewarder of those that diligently seek him Heb. 11.6 She joyns her self to God's Church and commits her self to God's Care and Providence We should all pray with David Lord hide me under the shadow of thy Wing Psal 17.8 Vnder his Wings we should trust Psal 91.4 Oh how excellent is God's Loving Kindness Therefore the Children of Men put their trust under his Wing Psal 36.7 Hence it was David's purpose and promise to hide himself in God's Tabernacle for ever and to trust under the Covert of his Wing Psal 61.4 Yea in the shadow of his Wings would he make his Refuge until those Calamities be over-past Psal 57.1 Oh that we could go and do likewise ye that wander be not under the Wing V. 13. Let me find favour in thy sight my Lord. Emtsah Chen begneneka Hebr. it may be read I shall or I have as well as let me find favour the sense is as I have found favour meerly out of thy Grace and Goodness and not out of any Merit in me so my hope is I shall find further favour from thee Oh let me be so happy as to continue high in thy Respects although I be unworthy of them Hence Observ 1. The favour of God is more from meer Grace and good will than from any Desert or Merit in us If it was so from Boaz to Ruth much more from God to us where there is a greater distance Natural and Moral Observ 2. The Favour of the Giver is more to a right Receiver than the Gift received This was the thing that most affected the Soul of Ruth whereupon she saith Thou hast comforted me Gnal leb Hebr. thou hast spoken to the Heart of thy Handmaid Boaz's speaking kindly to her both praising of her so freely and praying for her so fully was a warm Cordial to her Heart far above all her Gleanings of his Corn or drinking of his Bottle We should highly esteem the Gifts of God but much more the Favour of God from whence those Gifts flow As David accounted one cast of God's Countenance better than all the increasings of Corn and Wine Psal 4.6 7. Yea better than-his own Life Psal 63.3 Cyrus's Kiss to Chrysantas in Token of special favour was accounted by Artabazus better Gold than the Cup of Gold that Cyrus had given him So a Kiss from Christ's Mouth Cant. 1.2 is the main and Mother-Blessing that sweeteneth and sugareth all other Blessings Vnto thy Handmaid Boaz had call'd her Daughter v. 8. She is not puffed up with that Title but still calls her self his Handmaid yea and far below the meanest of his Handmaids Hence Observ 3. All sorts of Complements are not to be condemned This is too morose and too sowre severity to censure all for nought this of Ruth here and that of Abigail 1 Sam. 25.41 were both of them lowly and yet lovely Complements the latter did proceed from a strong Faith thus to court David so highly when he was so low as an hunted Exile V. 14. At Meal-time come thou hither Hence Observ 1. Thankfulness for former and lesser Mercies is an excellent way of procuring further and greater Mercies Here Ruth's thankfulness for liberty given her to go to Boaz's Bottle when thirsty was rewarded with further kindness of Liberty to come to Boaz's Basket and to his Bread And eat of my Bread Gratiarum Actio est ad plus dandum Invitatio Efficacissimum est Rogandi genus gratias agere saith Pliny Thankfulness for old Mercies is a notable means to procure new ones God will say of such even the God of Mercy will say this is a thankful Person a thankful Family they shall have more of my Mercies As a little water poured into the Pump when the Spring lies low brings up with it a great deal more even so it is in this Case Eat of the Bread and dip thy Morsel in the Vinegar Hence Observ 2. A plain Fare and a frugal Dyet is most Connatural and Conducing to an Healthful Constitution The Frugality of this Age in this mean provision of Meat at Meal-times doth much condemn the profuseness and prodigality of our Age Temperance is certainly the most excellent preservative of Health Plures pereunt gulâ quà m gladio more dies by Gluttony than by the Sword Nature is content with little and Grace with less Hunger hunts not after Delicates Hence our Lord gives this Caution even to his own Disciples who had the common poison of faln Nature and so were obnoxious to the most Reproachful evils Take heed your hearts be not over-charged with Surfeiting c. Luke 21.34 All that can be said to qualifie our Exorbitancies in our Extravagant Provisions is that our Climate is colder so requiring greater Sustenance and fuller Accommodations than this hot Countrey where Vinegar which refreshes those that are oppressed with heat as Pliny saith was used as a Sawce to dip their Morsels of Bread in She sate beside the Reapers Hence Observ 3.
had seen a Beam of God's Omnipotency yet return'd to their Idolatry c. The Seventh Remark is The Arks sad dismission from Bethshemesh after its glad Reception there v. 19 20 21. The cause why was The Curiosity both of Princes Priests and People in peeping into the Ark of God which was not to be done upon pain of death Numb 4.20 N. B. And no doubt but their presumption of prying into the Ark might be grounded from a Jealousie that the Philistines had taken something out of it or put something into it while it lay Captive Seven Months in their Hands and this opportunity might make them over-desirous to view the Tables of the Law of Moses which they never had seen nor ever were like to see after the Ark came into the Holy of Holies where they might not approach beside they thought they might presume the more because the Ark had been polluted by the hands of the Philistines who for any thing they knew were not punished for so doing and now it was exposed to publick View therefore having this occasion they might make the bolder with it But Oh! How dear did these Men pay for their presumptuous prying and peeping Fifty Thousand and Seventy lost their Lives for so doing N. B. No such Severity God shew'd to the Philistines because they knew not his Law as his Israelites did or might do If Vzzah do but touch the Ark he dies for it 2 Sam. 6.7 1 Chron. 13.10 but Philistines may hand it into a Cart and not die If Ananias c. commit Sacrilege Peter punishes him with Death Acts 5.5 but so he did not to Simon Magus Acts 8.20 God expects more from his People than from Aliens N. B. 'T was a marvelous good Providence that the Lords of the Philistines were gone had they seen this severity it would have harden'd their Hearts more Some Object here and say First That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was then the Living had not been so many as to Bury the Dead Hereupon Josephus saith with other Rabbins that only Seventy were slain c. which though it seem but a small number yet might be call'd a great Slaughter either from the smalness of the place or from the quality of the Persons those being their principal Men nor could so many as Fifty Thousand c. all peep into the Ark. Answer 1. To find fault with the Testimony of the Scripture of Truth is of dangerous Consequence giving advantage to the Anti-Scripturists that do too Atheistically deny its Authority c. Answer 2. All those peepers were not only the Bethshemites but also from all other adjacent parts therefore the Text saith God smote of the People not of the Citizens of that City for without all question a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored to make up so great a number Answer 3. So many might take time to peep successively but suppose all did not so yet were slain they might deserve Death for other sins known to God though unknown to Men who may account those Innocent whom the Lord reckons heinously guilty God's Judgments ought not to be censured by us for though they be sometimes secret yet are they always just Objection 2. This seems too much severity for so small a sin as this was Answer 1. The City of Bethshemesh which signifies the House of the Sun was now under such an Eclipse and darkness as peevishly to think that God was over-strict laying the blame all upon God and none upon their sins v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour David himself had something of this sin 2 Sam. 6.8 9. and the Gadarins much more Matth. 8.54 Answer 2. God always shews most severity in punishing his own People especially in matters that immediately concern'd his Worship and Men are not competent Judges because we understand not the unsearchable Reasons of his Judgments Who hath been God's Counsellor c Rom. 11.33 34. we ought not to search into God's Secrets which belong to him only Deut. 29.29 Hic oportet mirari non rimari we may better admire than express them and we ought not to reprehend what we cannot comprehend The Philosopher could say Nihil interesse pedes nò quisquam an Oculos in clienâ domo ponat 'T is as unmannerly a trick to pry into another Man's House with his Eyes as to press into it with his Feet How much more unlawful was this prying and peeping into the Secrets of God so expresly against God's Law Numb 4.15 18 19 20. Arcana Dei sunt Arca Dei The Secrets of God ought not to be searched into lest we smart for it as they did Eorum quae scire nec datur nec fas est docta est ignorantia saith Calvin As 't is a Learned Ignorance not to know what is unrevealed so 't is a sort of madness to pry into them N. B. The Bethshemites here take care to rid their hands of the Ark which they should have more reverently retained and therefore requests Kiriath Jearim a more Religious City to send for it v. 21. pretending it was too nigh the Philistines who might fetch it from them and the rather because it was in the way to Shilo c. but intending only their own safety 1 Sam. CHAP. VII CHapter the Seventh of the First of Samuel is a Relation of the Acts of Samuel under his double capacity both as he was a Prophet to Israel and as he was a Judge over them and these his Acts do relate both to a time of War and to a time of Peace Remarks upon the former are First The Introduction before the War the Ark was fetch'd up by the Men of Kiriath Jearim where it long abode v. 1 2. 'T is a wonder they durst fetch it at the Bethshemites request for fear of the like fate but this pious People well knew that the Calamity was not to be charged upon the Ark but upon their carelesness and Irreverent Curiosity which they resolved to avoid The perdition of their Neighbours was a Caution to them so they place it in the House of Abinadab in the Hill and consecrated Eleazar his Son to keep it from all kind of such prophane touches as had cost so dear N. B. This Abinadab was undoubtedly a good Man and Josephus the Jew calls him a Levite yet they Sanctified the Son for this Service because the younger and stronger for it and not the Father who probably was Superannuated or at least cumbred with the cares of a great Domestick Charge which might either divert him from or distract him in the Service of God Lavater saith that Ahitub the Priest then living at Shilo did Consecrate Eleazar not to be either Levite or Priest which he was not before for in Israel Men were not made such but
said further The King may do his pleasure with Mephibosheth but he might have his diet with me and should by me be Royally Entertained like a King's Son this was fairly promised by a sordid Pick-thank suppos'd to be a Canaanite by birth who afterward worm'd out his Master Chap. 16.4 The Fourth Remark is Humble Mephibosheth was exalted from his lurking hole at Lodebar to live in Jerusalem v. 13. tho' he was lame of both his feet and so unfit to diet at Court and tho' David had resolv'd that none such should come thither Chap. 5.8 N. B. What greater savour doth Christ afford us to feast us at his own Table in the Lord's Supper no doubt but we all come limping thither oh that we may be as humble as lame Mephibosheth c. 2 Sam. CHAP. X. THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon the Causes and Effects thereof Remarks hereupon are First David being securely settled in his Kingdom like a truly grateful person indeavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity and now having done it at home to Jonathan's Son he would do it abroad also to Nahash's Son whose Father was now dead and who had shewed some kindness to David in distress and therefore he sent Embassadors to comfort the Son concerning the death of his Father who had been so kind to him v. 1 2. N. B. What this kindness was that Nahash shewed David the Scripture doth not declare but Tradition tells us First The Rabbins say that when the King of Moab had slain David's Father Mother and Brethren whom he had left with him for safeguard from Saul one of his Brethren escaped to Nahash King of Ammon who kindly succour'd him Secondly Jerom saith with whom Abulensis Angelomus Lyra and others do concur that when David fled from Achish King of Gath at the instigation of his Lords that envy'd David he came to Nahash King of Ammon who gave him courteous entertainment but not so much out of love to David as out of hatred to Saul who was a common Enemy to them both for as to himself Saul had given him a great over throw before Jabesh-Gilead 1 Sam. 11. and as to David Saul had driven him into strange Countries for the safety of his life and therefore some humanity must be shew'd him which he did and which David here requiteth The Second Remark is David's Embassadors of Peace were treated with the grossest disgrace v. 3 4. against the Law of Nations the young King that abused those Embassadors was Hanun which signifies gracious but he had grace in his name only not in his Nature however David will be both grateful and gracious tho' Hanun be never so graceless as he shew'd himself here His Princes did misrepresent David's simplicity indeed to him there is nothing so good saith Grotius here which may not sometimes meet with malicious Interpreters in the Courts of Kings Those Wicked Men in their Thinkest thou that David c. mused as they used and measured David's mind by their own malice It was that old Hereditary hatred of those Ammonites against Israel Deut. 23.3 4 5 6. which suggested those Satanical surmises and sinful Counsels whereof themselves at last had the worst ãâã ãâã ãâã ãâã ãâã Hesiod saith Evil Counsel proves always pernicious to the Evil Counsellors Peter Martyr brings in those Princes speaking thus to their King David doth but dissemble Friendship to thee for he knows God hath commanded that Israel shall not seek our peace nor our prosperity for ever Deut. 23.6 and we know that David is a zealous promoter of the law of his God Hereupon this young foolish arrogant King follows their fond Counsel shaves off one half of the Embassadors Beards and cuts off their Garments by the Buttocks c. v. 4.1 Chron. 19.4 this horrid affront Hanun acted partly to deform and disgrace them that they might be derided by all Spectators and partly to put a scorn upon their Religion which forbad even in their mourning to mar the corners of their Beards Levit. 19.27 28. and Deut. 14.1 yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash Hanun's Father according to the Custom of that Country tho' forbid to Israel and therefore were they bid to stay at Jericho till their Beards were grown v. 5. N. B. But Hanun's cutting off their Garments was the far worse affront because the Israelites wear no Breeches save the Priests only when they ministred before the Lord that their nakedness might not appear Exod. 20.26 28.42 43. otherwise they wore long loose Garments both for ease ornament modesty and comeliness now this was done in despight to David's Embassadors that not only their uncomely parts but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People Isa 20.4 47.2 50.6 The Third Remark is David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King he prepareth for a Revenge feeling his own cheeks shaven and his own Coat cut and curtail'd in his Embassadors But first he sent them Cloaths to cover them c. and bids them stay in an obscure Village for Jericho was not built till long after 1 King 16.34 'till their reproach was removed by the growth of their Beards v. 5. the Ammonites now too late understood how they stank like loathsome Carrion by this horrible fact so they hired the Syrians whom David had lately subdued and who were therefore ready enough to joyn with them both for revenging themselves of David that made them Tributaries to him and to suppress his growing greatness N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen with a Thousand Talents of Silver 1 Chron. 19.6 7. to fight against Israel's Army consisting wholly of Footmen hereupon David prudently sends Joab with his Army to Medebah a City in the borders of Ammon 1 Chron. 19.7.9 chusing rather to make their Countrey the seat of War than his own v. 7. The Fourth Remark is The event of this preparation on both sides v. 8. to 14. Wherein Mark. 1. The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba that in case of a Defeat they might have that Bush at their Backs for a Retreating shelter but the numerous Syrians of all sorts were placed afar off in the open Field to surround Joab both in Front and Rear v. 8 9. Mark 2. Joab like an Accomplished General chuseth the choice Men of Israel wherewith to Assault the Syrians looking upon them as a multitude of Mercenaries who would never stand it out if hotly charged and if they were once beaten the Ammonites would quickly flee Thus with this Stratagem and with his gallant Oration to Animate his Brother Abishai he falls on v.
in kind or by way of equivalency 2 Cor. 12.8 9. provided they bring to him lawful petitions and honest hearts The Reason hereof is rendred John 16.26 27. Secondly That his Kingdom should be continued in the house of David for ever v. 4.5 that is until Shilo come and a period then put to the Jewish polity Thirdly The Conditions of this Promise for so long a season the failure on Man's part herein makes the promise of God void v. 6 7 8 9. If thou and Israel with thee or thy posterity fall into that foul sin of Apostasy so hateful to God and so hurtful to Men then shall ye be a Scorn and a By-word to the World as the Jews are at this day Zech. 8.13 2 Chron. 7.21 If ye refuse to return Jer. 8.5 c. Secondly Remarks upon Solomon's second help which was Humane First His Foreign afforded by King Hiram Secondly Domestick his home Tribute c. Remarks on his Foreign help are First Solomon's Commutative Justice in assigning some Cities in Galilee lately Conquered unto King Hiram as satisfaction for all the Wood and Gold he had supplied him with and sent to him to carry on his many Famous Fabricks v. 11.14 tho' Lebanon saith Peter Martyr did undoubtedly belong to Israel so the Wood was none of Hiram's yet is he said to give it to Solomon because he found both Carpenters and Carriages However the Sixscore Talents of Gold were Hiram's own goods which great Sum Solomon solveth with a Country containing in it twenty Cities Remark the Second is King Hiram's Avarice discovered by his lofty looks and scornful expostulations contemning those Cities by the name of Chabul Hebr. Dirty Cities as laying in a clayie Land v. 12 13. tho' the Soil was good in it self yet because it stood in need of more pains to manure and manage than the luxurious and lazy Tyrians so devoted to Merchandize were willing to take therefore he despised them and required a better Recompence Remarks upon Solomon's Domestick help are First His laying of a Levy or Tribute at home the Reason is rendred v. 15. because Hiram would not accept of those twenty Cities for suitable satisfaction therefore Solomon lays this Levy of Mony upon his Subjects that Hiram might have his Mony repaid him Remark the Second Solomon had his Levy of Men as well as of Money his Buildings as they were many v. 15 16 17 18 19. so they were costly as 't is said of Building in general swallowing up Hiram's Gold as well as his own and many hands were necessary to carry them on N. B. Howbeit Solomon used not Israelites as Bondmen but the Posterity of the Amorites c. v. 20 21 22 23. These they could once have destroyed and would not afterwards they would have done it and could not and tho' Solomon would not enslave any of Israel as he did of these Canaanites yet were they so discontented with his Government that Ten whole Tribes cast off his Son Rehoboam and chose his Servant Jeroboam for their King Remark the Third When Solomon had finished all his Houses c. having placed his Queen in her peculiar Palace v. 24. and 2 Chron. 8.11 and had fixed his three Annual Feasts in the Temple v. 25. 2 Chron. 8.13 and Deut. 16.16 then he equipped a Navy to Sea in Ezion Geber v. 26. which Jehosaphat in imitation of Solomon essayed to do but not with the same success for his Ships that should have gone to fetch Gold from Ophir were broken the effect of his sinful Affinity with wicked Ahaziah 1 King 22.48 49. but these Ships of Solomon being assisted with the skilful Seamen of King Hiram's Tyrians v. 27. brought from the East-Indies four hundred and fifty Talents of Gold 2 Chron. 8.18 but because 30 Talents were allowed by Solomon to Hiram and his Seamen for their Voyage therefore 't is said here v. 28. 't was but 420 Talents because no more came clearly into Solomon's Treasury This is call'd a three years Voyage chap. 10.22 America and the use of the Loadstone might be made known to Wise Solomon tho' unknown to after Ages c. 1 Kings CHAP. X. THIS Chapter is a Graphical Description of the Grandeur and Splendor the pompous Glory and unparallel'd Opulency of King Solomon which dazled the Eyes not only of the Queen of Sheba in special but also of all other Princes and Potentates all the World over in general c. Remarks upon the first part relating to the Queen of Sheba The 1st is Omitting in part the many curious Questions about her Person whether a Sibyl as some say or one that took Solomon for the Messiah as the Rabbins affirm N. B. Those Notionists that fancy she came to Solomon to have a Son begot upon her by him as Thalestris came to great Alexander on that Errand saith Grotius are very injurious to her whoever she was her Errand and Action was undoubtedly good seeing our Saviour himself commends her for it Mat. 12.42 Luke 11.31 Peter Martyr praiseth her Action in many respects As 1. She being a Woman the infirmity of her Sex might well have detain'd her 2. She was a Queen over a most pleasant Countrey a Kingdom abounding with all worldly Delights which mostly make its Inhabitants over-delicate for any hard work or Travel 3. This Journey from the Remotest part of the Earth as our Lord calls it Mat. 12.42 to Jerusalem was a very long and tedious Jorney for so delicate a Queen and her very great Train ver 1 2. here All her company being so copiously laden with the Commodities of her Countrey c. 4. Notwithstanding all those Difficulties she both undertook and accomplish'd this Service to hear Solomon's Wisdom c. Remark 2d is The famous End she propounded to her self in her Undertaking this Difficult Action was truly noble and of a Religious tincture N.B. Tho' the Aethiopian Chronicles do constantly as Lavater telleth us make her Their Queen of Aethiopia calling her Mackeda and farther telling us she had a Son by Solomon whom she named David and that the Aethiopians received Circumcision and the Sacred Scriptures from Solomon Hereupon the Aethiopian Eunuch came to Read Isaiah the Prophet Acts 8.27 28. And that it was the Custom of that Countrey to have Queens to Reign as Candace there and this Mackeda here Notwithstanding these Humane Traditions and Additions to the Divine Scriptures yet this is plain saith P. Martyr from God's Word that she came not to Solomon for Instruction in Natural Civil or Humane affairs these things she could learn from her Philosophers and Wise-men at home much less to satisfie her Carnal Desires so much as to learn Divine Matters true Wisdom and Religion from Solomon N.B. 'T is certain she is highly commended here that being a Woman and a Queen and living in sublimest Delicacy and in the Remotest parts of the World she takes so tedious and chargeable a Journey to improve her self in the
Zach. 1.15 sends the Maul of the whole Earth Jer 50.23 the Chaldeans to break Nineveh and the Assyrian Empire in pieces as the great Hammer breaks the bardest Stones N.B. Thus Cities Countreys Kingdoms and Empires have their Times and their Turns their Rise Reign and Ruine All this here was done by the great God and ought not to be ascribed to Blind Fate or Fortune or any Necessity of Nature as Pagan Politicians do dotingly Dream c. Remark the Sixth The Divine Decree for Nineveh's Destruction was inevitable it could neither be averted nor avoided the Assyrians were altogether unable to save themselves either in City or Countrey with all that Power whereby they had conquer'd all Nations Mark 1. This old great and strong City because Bloody c. was run down by an over-running Flood Chap. 1.8 as effectually and universally as the old wicked World was by the General Deluge for the stoutest of their Champions stumbled Chap. 2.5 and none of their men of Might could find their Hands as Psalm 76.5 6. because God struck them with a Terrour upon the first coming of the Chaldees So that when Asaâhaddon call'd Sardanapalus by Pagan Writers King of Nineveh commanded his Captains now or never to play the Men seeing the Empire was at Stake N.B. Yet so fearful and faint-hearted were they as to flee away without looking back Chap. 2.8 Their Hearts sank into their Heels and they had more Mind to save themselves by a Cowardly Flight than by a Couragious Fight Yea their Martial Men in the midst of the City where they should shew their Valour most as Cocks on their own Dunghil became Crest-faln and weak as Women Chap. 3.13 Mark 2. The Execution of the Divine Decree 1. In cutting off the King and all the Royal Race Chap. 1.14 his Posterity perished which cannot but be grievous to proud Princes and Persons who Promise themselves a kind of Immortality by their Posterity on Earth Psalm 49.11 2. In Captivating the Queen Chap. 2.7 Huzzah with her Straglio of Women or Maids of Honour fall into the Hands of rude Soldiers who hurried them away into a far Countrey sore against their Wills which made them go Moaning and Groaning all along for the greatness of their Griefs 3. In that Plenty of Plunder both Gold Silver and pleasant Furniture the Chaldeans took in the City when God gave them the Word of Command to fall on Chap. 2.9 10. where we have a most elegant Agnomination Bukah Vmbukah Vmbyllakah Hebr. far above the reach of our English Translation for elegancy rendring it only empty and void and wast for the Destruction of it 4. In the slaughter of all sorts of Persons Princes and Peasants Gentle and Simple Chap. 3.3 The heaviness of Dead Carkases Hebr. intimates they lay so Thick that the Earth seemed to groan under the heavy burden of them Mark 3. The Event and upshot of this Execution The nakedness of Nineveh God shewed to all Nations Chap. 3.5 6 7. So that all Spectators abhorr'd her and cast their scorn and contempt upon her yea cast abominable filth as Piss-pots Rotten-eggs and Dirt is cast upon carted Whores so that she stank above ground like loathsome Carrion The same dismal Fate that befel populous No now call'd Alexandria or Scanderoon shall befal thee Nineveh saith Nahum Chap. 3.8 9 10 11 12. all that look upon thee shall loath thee and all that have been oppress'd by thee shall insult over thee and rejoice at thy Ruine ver 19. they shall take up this Taunting Proverb against thee saying How is the Golden City ceased c. Isa 14.4 5 6 7. which most men look'd upon as impossible and never look'd to have seen such a Day but her wickedness was the cause of all this wretchedness God make it a warning to all great Cities c. THE fifth and sixth Prophets saith Dr. Lightfoot were both Joel and Obadiah that Prophesy'd at the same time the former against Jacob and the latter against Esau Thus God raised up a Generation of Prophets far more than in former Ages at one time and those continued in a Succession until the Captivity leaving their Prophecies in Writing behind them that nothing might be wanting on God's part to prevent their ruine The Second Part of 2 Kings Chapter 15th concerns Jotham the Son of Vzziah ver 32 to ver 38. whose History takes up the whole twenty seventh Chapter of the second of Chronicles Remark First Concerning Jotham he like a right-dutiful Son did not thrust out his Father from his Title to the Throne but ruled all under Vzziah while he lived a Leper as a Deputy only and as a Substitute under him This humble dutifulness of the Son was doubtless some Comfort to the Disconsolate and Diseased Father Vzziah Reigned still to make up his Reign of fifty two Years though he was a Leper his Leprosie in the Forehead where it was most conspicuous did not wholly remove his Crown from his Head So as hath been noted before N.B. If once we be of the Royal Generation 1 Pet. 2.9 Our Leprosies of Sin may Deform us but they shall not Dethrone us we are kept in Christ Jude v. 1. by the Power of God to Salvation 1 Pet. 1.5 Remark the Second This King Jotham did that which was Right in the sight of God 2 Kings 15.34 and 2 Chron. 27.2 that is both for Matter Manner Motive and End For nothing is Recorded of him that renders him so much as any suspected Hypocrite much less an open Apostate as Joash Amaziah and Vzziah stand branded upon Scripture Record Josephus accounts this Jotham a Just Pious and a publick-spirited Prince and one that wanted no Vertue and Lavater saith the same Probè piè Regnavit some suppose his Mother promoted his Piety being the Daughter of Zadok a Godly Priest v. 33.2 King 15. N.B. For in those times as Priests married Kings Daughters 2 Chron. 22.11 So Kings might marry Priests Daughters which was more blest than the Daughters of Forreigners as is done by Princes in our Days c. Remark the Third Though it be said of him He did according to all that his Father Vzziah had done ver 34. yet this is restrained in 2 Chron. 27.2 saith Piscator only to that which his Father did right for ver 2. excepts the incroaching of the Priests-Office by his Father the Son durst not enter into the Temple for any such end though no doubt He entred daily thither to serve God N.B. And therefore the Hebrews say he was without blame not having his Name for nought seeing Jotham in Hebrew signifies perfect Remark the Fourth He is commended for his good endeavours for while the People doated upon the High-Places which Practices he disliked he built the Highest Gate of God's Temple ver 35. and 2 Chron. 27.3 the Eastern Porch saith Vatablus call'd the New Gate Jer. 26.10 and 36.10 sixty Cubits high saith Sir Walter Rawleigh and therefore call'd Ophel for
the whole of his Discourse therein is carry'd on in a stately Style in figurative Terms full of Passion and Compassion as to shew his love to his Country so to work upon his hard-hearted Country-men pressing them to Repentance Prayer Patience together with a Sanctify'd use of all their Sufferings and a confident expectation of a most happy Issue at the end notwithstanding his doleful Echa which signifies How which he useth no fewer than three times in the 1st Verse of Lamentations the 1st intimating 1. How are all the Holy Vessels of God's Sanctuary now carry'd into Captivity 2 Kin. 25.13 14 15 16. 2 Chron. 36.18 Jer. 52.17 18 19 20 21 22 23. All the Instruments of God's Service together with the Ornaments of the Temple were all carry'd away as had been foretold by Jeremy Jer. 27.21 22. where he adds to that Threatning which they then would not believe a comforting promise that a great part of those Vessels should be brought back again and be anew Consecrated to the Lord's Service Ezra 1 7. and 7.16 The 2. Echa or How is the Glorious Temple that Solomon built for an House to the Lord the Wonder of the World c. now laid in Ashes because his People had notoriously prophaned it and all the Holy Vessels of it c. And the 3. Echa or How is His bewailing the Desolations both of City and Country once full of People able to send forth vast Armies in the Days of David Asa Jehosaphat c. once a Princess commanding many Nations but now a Solitary Widow forsaken of her God of her King and of her People c. Remark the Fourth The Occurrencies Recorded in Scripture which happened in the first Year of this long Captivity are Mark 1. Young Daniel and three other young Nobles of the Blood-Royal are brought to Babylon as had been foretold Isa 39.7 where they refused to Defile themselves with the Court's Diet because it was oft such as was forbidden by the Law of God Levit. 11. and Deut. 14. which would have been an offence to their weaker Brethren with whom they chose rather to sympathize in their Adversity than to live in excess and fulness Amos 6.6 This was done in the third Year of Jehoiakim Dan. 1.1 3 5 8 11 15. Their Pulse and Water in their austerity of Life made them look fresh and fat shewing Man lives not by Bread only c. Deut. 8.3 Matth. 4.4 The main matter that made them look so well was God's blessing on their courser fare Josephus the Jew is much mistaken in Antiq. lib. 10. cap. 7. making this to fall out in the 4th Yea of Nebuchadnezzar and in the 8th of Jehoiakim Rabbi Don Joseph upon Daniel doth better saying Nebuchadnezzar in the first Year of his Absolute Reign after his Father's Death came up against Jerusalem in the latter part of Jehoiakim's third Year and took it in the beginning of his fourth Dan. 1.1 Jer. 25.1 Mark 2. In this same first Year of the Captivity it was that Jeremy prepared a Cup of Indignation for Jerusalem and for all the Nations round about it and at last for Babylon it self Jer. 25.1 c. The Captivity began at the first Year of Nebuchadnezzar and ended at the first Year of Cyrus and Darius 2 Chron. 36.20 21 22. in which Court Daniel continued all that time Dan. 1. ver 1 21. Jeremy's Cup was Babylon's Sword which was Commission'd by God Jer. 47.6 7. and caused to ride its Circuit like a Judge in Scarlet N. B. And this Cup tho' it began at Jerusalem Judgment begins at God's House Ezek. 9.6 1 Pet. 4.17 and made Judea Desolate for Seventy Years yet after it had gone its Round running from Nation to Nation it ends at last at Babylon it self Jer. 25.9 10 11 12 15 19 to 29. the Scourging Rod God burns at last Mark 3. In this Year also Baruch writes the Prophecy of Jeremy in a Book Jer. 36.1 to 8. About twenty Years had Jeremy spent his pious pains among them for he began to Phophesy in the 13th Year of Josiah Jer. 1.2 who Reigned 31 Years so as Jeremy Prophesied 18 Years during Josiah's Life and this was the 4th Year of Jehoiakim Here God commands Jeremy to Record all the Revelations he had from God for 22 Years last past and to write the summ of all his Sermons that they might be reserved as Witnesses against them seeing they had been nothing better by that Doom he had so deservedly denounced against them Chap. 25 c. And now the Time drew near wherein all was coming to pass at this juncture Jeremy was confin'd to his House by Jehoiakim for he says Jer. 36.5 I am shut up Therefore Baruch must Read the Roll for him Remark the Fifth There is no particular Occurrence Recorded in many of the following Years of the Captivity yet in the Second of the Seventy there is namely the Reading this Roll publickly upon a publick Fast-day and the Effects thereof Jer. 36.9 to the end A Fast-day on which a great concourse of People could not but be expected from all parts of the Country was a fit Season for Reading this Scripture Roll yet was it not the Ordinary Yearly Fast Levit. 23.27 call'd the Day of Expiation or Atonement for that was held on the Tenth Day of the Seventh Month whereas this was kept in the Ninth Month appointed upon Emergency for fear of the Chaldeans c. Mark 1. It seems there was some Form or Carcase of Religion yet left in this so Degenerated Nation insomuch that a Fast was observed for the Prophets God sent them kept the Coal from being quite quenched N. B. This is one difference betwixt the Lord's casting off the Jews at this time and that of his casting them out for Crucifying of Christ afterwards for now God sent them Prophets both before and all along their Captivity therefore 't is call's a Transmigration only but this last easting out hath had no Prophets sent from God to them so their House is left Desolate as if under an utter Rejection for almost this Seventeen Hundred Years c. Mark 2. Baruch Read this Roll probably out of a Chamber-window or some Balcony that all the People under him might the better hear ver 10. The Princes it seems were not present at this Fast but were Solacing themselves with their Court-Consolations while the People were Humbling themselves before the Lord and Trembling at the Word Therefore Micaiah one that had heard it runs to tell these Privy-Counsellors ver 11 12 13. They sent Jehudi to fetch Baruch who comes couragiously and these Princes not all out so bad as the King very courteously bade him Sit down and Read the Roll v. 14 15 16. So far they were at the first affected with it that tho' they durst do no other but Acquaint the King yet knowing the fierceness of his Temper c. advise Baruch to Hide himself and Jeremy ver 17 18 19
20. hereby all beard their Doom Princes as well as People Mark 3. Jehoiakim had so Debauch'd his own Conscience that he falls into a Rage to hear this Divine Revelation This was the Ninth Month answering to the latter part of our November and the former of our December so 't was a Cold Season yet the King's Soul was colder than his Body for while he was warming the latter in his Winter-Chamber the former was cold and careless of calling upon God not at all countenancing and encouraging his People with his Presence who at this very juncture were now Cold and Empty Fasting and Praying in the Temple and had been hearing the word of God read to them by Baruch ver 20 21 22. Mark 4 No sooner had Jehoiakim heard two or three Columns read by Jehudi but he Tiger-like catches up the Penknife cuts this precious Piece in Pieces and casts it in to the Fire ver 23 24 yet neither the King nor those cursed Court-Parasites were afraid N. B. Jehoiakin's Father good Josiah had his Heart melted at the hearing of the Law 2 Chron. 34.27 but so had not this desperate degenerate Son of his who like a Frantick Person doomed those innocent Papers as it were to a double Death they must be both cut and burnt and he himself will be the Executioner Mark 5. Elnathan who had been too active before for the King in apprehending and executing Vrijah the Prophet Jer. 26.22 and now possibly touched with some remorse interceded with the King for the Rolls saving c. Jer. 36. ver 25. Notwithstanding this Intercession of Elnathan and his two Partners Delaiah and Gemariah Jehoiakim desperately runs on headlong to perpetrate that unparallel'd Impiety to destroy it and not only so but immediately in a rage sent his Serjeants to Arrest Jeremy and Baruch but the Lord hid them from the hands of his Blood Hounds ver 26. N.B. The Rabbins say God cast a Scotoma or Mist before their Eyes as Gen. 19.11 and 2 Kings 6.18 or God might provide for them an hiding Place in some honest Man's House as those Princes had advised them to do ver 19. which they might warrantably do when hunted for their precious Lives seeing there is no Fence but Flight nor Counsel but Concealment to succour an Innocent Subject against the Mad Fury of an enraged Soveraign Mark 6. Shall this Frantick King escape by Iniquity No verily God in anger casts him down Psalm 56.7 for here he is made to know as God's Word cannot be bound 2 Tim. 2.9 so nor can it be burnt or abolish'd by all the Tyrants of the World God will revive and preserve it Matth. 5.18 as he doth here ver 27 28. adding a most doleful Doom to this destroyer of it ver 29 30 31 32. In the new written Roll 't is said that his Successor should but sit on the Throne for three Months and some odd Days and that himself should have a most Infamous Funeral the Burial of an Ass threatned before Jer. 22.19 whereas his good Father Josiah both lived and died in Glory c. Remark the Sixth No Historical Passage is found Recorded in Scripture as precisely fixed upon either the third fourth fifth sixth or seventh Year of the Captivity The Story of Jeremy's setting Wine before the Rechabites is indeed said to be in the Days of Jehoiakim Jer. 35.1 but in what Year 't is not mentioned yet as the end of that Action is clearly express'd that their abstinence from Wine c. did shew their faithfulness to a Law of their Father to aggravate thereby the Jews falshood and faithlesness to the Covenant of their God so they tell the Prophet there ver 11. the Reason why they now had left their Tents and were come into the City 't was for fear of the Chaldeans and of the Syrians that join'd with them to invade the Land 2 Kings 24.2 which was the Army that came up against Jehoiakim when he rebell'd against the King of Babylon as is before noted at the Instigation of the King of Egypt Therefore this Relation of the Rechabites must be about the latter Years of Jehoiakim who in the eleventh Year of his Reign which Dr. Lightfoot reckons the eighth Year of the Captivity was Captivated kill'd and buried with the Burial of an Ass 2 Kings 24.2 5 6. 2 Chron. 36.5 6. Jer. 22.19 and 36.30 31. Ezek. 19.9 't is supposed from this last Scripture that the Chaldeans put an Iron Collar upon this Captive-King's Neck and fasten'd an Iron Chain at it to drag him to and fro at Pleasure which Chain was enough to change the Roaring of this Lion into the Roarings of a despairing miserable Caitiff This hard usage might soon kill this proud King and break his haughty Heart c. which being done and he Dead they cast his Corps out like Carrion into some by-Corner c. N.B. A Just Hand of God upon this wicked Prince that he who had made so many to weep by his squeezing so much Money out of them to please Pharaoh should have none to weep over him when Dead that he who had so stately a Palace in Jerusalem should now not have so much as a Grave to House his Carcase in but be in an infamous Manner thrown into a Ditch or on a Dunghil to be devoured by the Beasts of the Earth and by the fowls of Heaven Remark the Seventh The Scripture of Truth doth in the next Place relate the most remarkable Occurrencies As First Of the eighth Year of Nebuchadnezzar's Reign 2 Kings 24.12 which was likewise the eighth Year of the Captivity for there is a Synchronism betwixt them both being of one Time and running in Parallel Lines together then were three thousand twenty three Jews carried Captive to Babylon at Jehoiakim's Captivity Jer. 52.28 which saith it was done in the seventh Year This seeming Contradiction Grotius Vatablus and Dr. Lightfoot do reconcile saying First The Siege began in the latter End of the seventh Year and the City was taken in the beginning of the eighth Secondly In the same Year was the next Captivity of Jehoiakin or Jeconiah who reigned but three Months and ten Days of that Year as before he was no sooner on the Throne but Jeremy denounceth his Captivity and the fall of that earthly Kingdom of Solomon calling the Earth Earth Earth to hear the Word of the Lord Jer. 22.24 29 30. and thereupon foretelleth the Spiritual Kingdom of Christ one greater than Solomon Jer. 23.5 6. denouncing woes against those cursed Guides that hastened the Ruine of David's earthly Kingdom from thence to the End then it was that ten thousand out of the City and eight thousand out of the Country were carried Captive 2 Kings 24.14 to 17. and with them Mordecai Esth 2.6 and Ezekiel Ezek. 1.2 and 40.1 Thirdly In the ninth Year of the Captivity came Zedekiah to the Kingdom 2 Kings 24.17 to 20. Jer. 52.1 2 3. 2 Chron. 36.11 12 13. the
his Promise by Jeremy to the Jews Jer. 29.1 10. after 70 Years c. and not after two Years as Hananiah had falsly foretold Jer. 28.3 The Prayer of Daniel was a Midwife to bring forth God's Promise into present performance Mark 2. The Means whereby Cyrus 's Spirit was stirred up by the Lord saith Menochius was Daniel who lived in Cyrus's Court and shewed him the Prophecy of Isaiah concerning him Isa 44.28 and 45.1 c. or by some special Inward Instinct Prov. 21.1 The hearts of Kings are in the hands of the Lord God wrought his Will to work God's Will Mark 3. The Time when Namely not in the first Year of his Reign over Persia but of his Empire and Monarchy over a great part of the World after the Destruction of Babylon Therefore Cyrus saith here ver 2. That the God of Heaven had now given him all the Kingdoms of the Earth to wit those parts of the World which formerly lay under the Assyrian and Babylonian Power Mark 4. All this Vast Empire Cyrus tho' a Pagan and a Worshipper of Idols yet ascribes it as a Gift to him from the Great God which good Language ver 2. he might well learn from Daniel who flourish'd in his Reign Dan. 6.28 and probably informed him of those Prophecies of Isaiah That Cyrus by Name should perform God's pleasure herein even 200 Years before he was born Isa 44.28 and 45.1 c. as above N. B. This must needs have a mighty Influence upon him as Daniel's Prophecy had upon Alexander the Great When Jaddus the High-Priest shew'd it him many Years after this Josephus relateth he not only spared the Jews thereupon but highly Honour'd them Mark 5. It appears plainly to be the Mighty and Immediate Work of the Almighty God not only in causing this Pagan Potentate to give Jehovah the Glory due to his Name Psal 29.1 2. and to acknowledge him a greater Potentate than himself 1 Tim. 6.16 doing whatever was his pleasure both in Heaven and on Earth Psal 115.3 135.6 but also in Over-ruling so Prudent a Prince to part with and dismiss so great a People much Vnited in their Religion and much inclined to Rebellion as was reported of them Ezra 4.19 into their own Country 'T was a Work so Wonderful that themselves thought it but a Dream at first Psal 126.1 Remark the Second The Humane Cause of the Jews Deliverance Mark 1. 'T was a fair and full Patent-Royal which Cyrus publish'd by Publick Proclamation put in Writing that it might be Posted up in all parts of his hundred and twenty Provinces to Impower all the Jews for Returning into their own Land and for Rebuilding the Temple of Solomon in Jerusalem ver 1 2 3 4. Mark 2. The Return of the People was promoted by the Pattern of their Princes ver 5. who were Bel-wethers to go before the Flock whose Spirits God had raised up to obey that Divine Call Remove out of the midst of Babylon c. and be as the He-Goats c. Jer. 50.8 Those Chieftains of the Jews were chosen of God and raised up by him to be thus ready for Reformation notwithstanding all their Difficulties and Dangers both in that great distance of Way as 500 Miles by common computation and at the end of their long Journey where they found their Country possessed by their Enemies beside all this the Backwardness of many of their own Brethren 1 Chron. 4.23 to go along with them must needs be another great Discouragement Wolphius P. Martyr's Successor well observeth here that these Nobles were qualified for this Work by that Free and Noble Spirit of God Psal 51.12 without which no Man can undertake any Noble Matter therefore are their Names Crowned and Chronicl'd in the next Chapter Mark 3. Another Encouragement in this Undertaking the Jews had was King Cyrus's Command That not only his own Officers should supply them with Gold and Silver out of his own Treasury but also that all his Subjects should be moderately Taxed both Jews that would wilfully stay and his own Gentiles beside the voluntary Contributions of the People thereunto ver 4 6. All sorts were here ready to Gratifie the King seeing himself so ready to bear his part of the Burden wherein he became a Living Law to them Mark 4. This same Cyrus that he might still the more become a Walking Statute to his Subjects brought forth the Vessels of the House of the Lord which Nebuchadnezzar by his Sacrilegious hands had robb'd the Temple of and had put them in the House of his Gods ver 7. namely Bel and Nebo Isa 46.1 It was a good Providence that reserved them to be restored Mark 5. All these Holy Vessels were delivered by Cyrus's Treasurer in number unto Zerubbabel who was call'd Sheshbazzar because saith Grotius he was the Jews Joy in Tribulation as the Name signifies ver 8. He was a Prince of Judah to shew the Scepter was not departed Gen. 49.10 Mark 6. These Vessels were restored to the Temple though they had been prophaned by Belshazzar Dan. 5.2 N.B. Thus even things abused to Idolatry may be sanctified again to God's Service as here ver 9 10 11. Ezra CHAP. II. THIS Chapter gives a Catalogue of such as returned out of the Captivity into Judea 1. Their Quantity And 2. Their Quality First Their Quantity is numbred up by their Names from ver 2. to ver 64. Remark the First The same Catalogue is Recorded Neh. 7.5 6 c. betwixt which and this here there is some difference the Substance of both is the same and though they vary in Circumstance in some Places yet those differences may well be reconciled Take one Instance for all here ver 5. they are numbred seven hundred and seventy five but Neh. 7.10 they are only six hundred and fifty two The former of those two numbers might march out of Babylon or at least listed themselves to do so but some of them might Dye by the way or change their Minds so some abode in Babylon 1 Chron. 4.23 or be hindred by Casualties as by Sickness either of themselves or of some near Relations therefore might there be a Reduction of that former into the latter Number that only reach'd Jerusalem where Nehemiah took his Catalogue The same may be said of other differences and where more is named in Neh. 7.5 7 c. then it must be said that more Persons came to Jerusalem afterwards than set down their Names in Babylon Remark the Second Those returning Jews are call'd Children of the Province ver 1. so Judea is call'd here and Ezra 5.8 it had been a Princess that had given Laws to all Lands round about it Ezra 4.20 but now is call'd a poor Province Solitary and Tributary Lam. 1.1 the just product of their Prophaneness Lam. 1.8 Ezra doth purposely call it a Province to remind the Jews of the fruit of their Sins Wolphius saith Judea became a Province only at the Captivity
the Enemy and envious one doth not only Sow Tares among the Wheat Matth. 13.25 39. but also he sets upon all such as do begin to build the Tower of Godliness Luke 14.28 and hinders them to the outmost c. Remark the Fourth When those Adversaries saw all their Artifices in Hectoring the Builders and in Restraining the Men of Tyre and Sidon from bringing such Materials as were requisite for the Building as Sanctius saith proved all Ineffectual they took new Measures in bribing Counsellors saith Wolphius ver 5. to bolster up their bad Cause and to outface a good one These Counsellors saith Josephus were the King's Courtiers or Toparchs Deputites to King Cambyses who was a light loose and lewd Losel as one saith easily prevailed with to hinder so good a Work all the days of his Father Cyrus who favour'd the Jews but was now absent in his Warring abroad against the Lydians and then against the Scythians leaving his Son Cambyses to Reign at Home in his room so that Cyrus knew nothing of this Obstruction of his Royal Decree to the Jews saith Menochius but if he was informed of it and connived at the crossing of his own Decree by his own Son whom he had left his Viceroy behind him It was his Just Reward saith Dr. Lightfoot to meet with such a fatal End by Tomyris the Scythian Queen who Conquering him saith Justin cut off his Head and cast it into a Bowl full of Blood saying Satia te Sanguine Cyre quem Sitisti cujusque Insatiabilis semper fuisti Now glut thy self O Cyrus with Blood which thou hast ever thirsted after and wherewith thou could never yet satiate thy self Remark the Fifth Those Deputies and Officers of King Cambyses beyond the River Euphrates being profoundly bribed by the Samaritans wrote a most Pestilent Epistle full of all Diabolical Accusations Hatch'd in Hell and Dictated by the Devil who sharpen'd both their Tongues and their Pens and all this was done to Hinder God's People from Building God's Temple from ver 6 to ver 16. Mark 1. This Poisonful Epistle was directed to Cambyses in the beginning of his Reign ver 5. or Viceroyship immediately after his Father Cyrus went to his War abroad these crafty Courtiers would lose no time well knowing that tho' the Father was a publick Friend pet the Son was a private Enemy to the Jewish Nation and Religion so they take the fittest Season for granting of Suits from a New King Mark 2. This Cambyses the New King is call'd here Ahasuerus ver 6. which was his Chaldean Name and Artaxerexes ver 7. which was his Persian Name the two common Names of the Chaldean and of the Persian Monarchs as Pharaoh was of the Egyptian and Caesar of the Roman thus say Lyra A. Lapide Sanctius Wolphius Osiander Grotius c. all unanimously Ahasuerus or Achasueros say they is derived of Achas signifying a great V. Hebr. And and Ros or Resh Hebr. Head to signifie that he was a great Prince and Herodotus saith Artaxerxes signifies an Excellent Warrior both which Cambyses was being successful in his Wars adding Egypt and other Countries to the Persianâ Monarchy He was a great Head indeed Mark 3. The Composers of this Satanical Suggestion are here named ver 7 8 9. the first that is named is Bishlam which Masius takes Appellatively Reading it Be-shalom in peace or in a time of peace so Onkelos c. implying that this mischievous Letter was written when the Jews thought all things were in peace Or it was some Congratulatory Phrase In peace be the King but most Read it as a proper Name with the rest of his Crafty Colleagues yea and Rehum the Chancellor President of the Council was Master of this Misrule and with him a whole Rabble of Rebels against God and his People all concurring in this cursed Confederacy not unlike that which David complain'd of Psal 8â 5 6 c. Those named here were of Obscure Nations no where Recorded in Scripture such as Asnapper ver 10. some great Assyrian Officer brought from India and Armenia saith Wolphius to Inhabit Samaria 2 Kin. 17.24 Mark 4. As the Character wherewith this Letter was writ was such saith Schindler as might be understood at the Persian Court without an Interpreter so the Contents of it were sundry Lyes sowed cunningly together ver 11 12 13 14 15 16. all an entire hodg-podg of false and scandalous Accusations N. B. 'T is true wicked Zedekiah had once Rebell'd c. as before of him but Error Personae non Arti Imputandus his Personal Treachery ought not to Denominate the City and Nation Rebellious These false Informers say they had set up the Walls c. had they done so before the Temple was built the Prophet Haggai would have Reprov'd them for it as he did for preferring their own Houses before the House of God Hag. 1.4 the contrary appeareth Neb. 1.3 Nor was that old Device of the Devil and his Imps any better in slandering God's People that they are Anarchical against Government and Disturbers of the publick Peace Deniers of Toll c. pretending they certified all this for the King's Honour and Advantage when it only gratify'd their own Malice Mark 5. The Effects of this Letter follow from ver 17 to ver 24. No sooner had King Cambyses received it but he order'd to have it Read publickly before his Council This was so far well done had he kept one Ear free and heard both Parties he had done better However he returns an Answer to this Letter readily because it did so exactly gratifie his malignant Humour of Enmity against the Jews and that it might appear a more plausible piece of publick Iustice the Book of Records is searched as the Officious Letter Requested and enough was found from 2 Kings 24 1 19 20. of former Rebellion to palliate the issuing out of a Royal Decree for forbidding the farther Building of God's Temple N. B. Yet this Humane Decree did but carry on the Divine Decree Thus while Persecutors press backward from God's Command they still step forward to fulfill God's Decree Thus the Building was caused to cease until the Days of Darius Histaspis v. 5 24. Daniel CHAP. X. HERE falleth in and followeth the History of Daniel the 10th which is a Narrative of Daniel's Mourning Three Weeks for the Sad Tidings that the Building of the Temple was now Hindred Remark the First Is the Time of Daniel's Mourning in General 't was in the Third Year of Cyrus ver 1. Namely saith Polanus from his Conquest over Babylon in conjunction with Darius as before and the Constitution of his Absolute Empire and Monarchy over 120 Nations for he had Reigned over Persia only about 28 Years before this leaving his Son Cambyses to keep at home what he had already Conquer'd while himself went abroad to Conquer more Nations and in this Third Year of his Empire which was the 31th of his Reign he was slain
him to Reject Vasthi as his Predecessor Darius had done upon those Sycophants who wheedl'd him to make a Decree against Daniel Dan. 6.24 therefore their own Interest did deeply oblige them to quiet the King's Mind saith Bonartius to prevent an After-reckoning Hereupon those Parasites propound a New Queen to him which would cause him to forget his Old one saith Menochius because Successore novo Vincitur omnis Amor. Saith Grotius Clavus clavum trudit one Nail drives out another Those Claw-Backs knew the King to be a Sensualist so to drive away his Melancholy they will again drown him in pleasure thus those Flatterers became Brokers to the King's Lust as some suppose Hiram the Adullamite was to Judah Gen. 38.12 20. N. B. Oh what need have Kings of Faithful Counsellors the Primitive Church pray'd for it under their chief Rulers c. Remark the Third Commissionated Officers are appointed to find all the 1 Fair 2 Young 3 Virgins in the 127 Provinces whereas choice enough might have been found in Shushan without seeking farther these being brought to the Royal Palace and duly prepared then let the King take his choice c. ver 3 4. Mark 1. This was Costly Counsel which could not be accomplish'd without vast Charges to the King's Coffers both in expending so much of his Exchequer upon at least 127 Officers and their Attendants to find out the most Desirable Damosels in all the 127 Provinces and to bring them Home in a Decent Equipage to Shushan and then follow'd the most prodigious Expences in preparing these Damosels c. ver 12. Mark 2. 'T was Laborious as well as Costly Counsel seeing many of these Provinces were very far Remote from Shushan especially those of India and Ethiopia Esth 1.1 tho' 't is probable they sought not so much among those Black and Tawny Countries yet the Counsel runs expresly in all the Provinces c. ver 3. Mark 3. 'T was Tedious Counsel also taking up a long time before it could be effected All the Provinces of his Kingdom were the Circuit these Commissioners were commanded to search which must needs take up very much time both in finding out four hundred Virgins as saith Josephus and in bringing them home to the Royal Palace and then every Virgin was twelve Months in Purifying and Perfuming after this ver 12. whereas Lovers hours are full of Eternity This was surely tedious to the King Remark the Fourth Hereupon Dr. Lightfoot and other Learned Authors do affirm that Ahasuerus was above three whole Years without a Queen after he had Deposed Vasthis for the Royal Feast wherein his former Queen had Affronted him was in the third Year of his Reign Ehst 1.3 and it was not until the seventh Year of his Reign that he Marry'd Esther and made her his Queen instead of Vasthi Esth 2.16 17. Notwithstanding all these Incumbrances c. yet this Counsel of those Court-Parasites comes to the King with Complacency ver 4. because it added much more Fuel to the Fire of his Lust being desirous only to spend his days in all wanton Dalliance according to the custom of all Persian Kings a Second Sardanapalus c. N. B. 1. This wanton Pagan Prince doth seek for a Queen only within the Provinces of his own Kingdom among his own Subjects he sends not his Embassadors to foreign Kingdoms to fetch a Lady from thence as is the Practice of Kings in later Ages which while those Princes do when thereby they seek for Greatness then many times they miss of Goodness The Politicks of King's Courts now say We must labour to be Strong abroad and to have a Stake in store however the Tide turn c. but woful Experience hath confuted this carnal confidence demonstrating to the contrary that this Project of strengthening themselves hereby abroad hath mostly weaken'd themselves at Home While foreign Matches are made for promoting Concord they oft prove occasions both of Foreign and Domestick Discord This our Nation can wofully witness the mischief of it c. N. B. 2. What Pestilent Counsel those seven Sycophants gave the King here that so many Honourable Parents should be bereft by force and Royal Authority and be despoiled of their dearest Daughters and their chiefest and choicest Goods and the very Staves of their Old Age Yet these must be torn from them whether they would consent or no either Parents or Daughters if this could not be done they must be taken ver 3. Hebr. by Violence if there be not a mutual voluntary Consent which could scarcely be done by any pious Persons especially considering tho' the Crown of a Queen was proposed unto them and no doubt but many of these Maidens might be Ambitious enough after it yet could they not come to this Royal Honour without the loss of their Virgin-Honesty Yea and only one of them if fourscore as Josephus affirms could catch that Crown yet so many Maids are made Miserable kept as in a perpetual Prison by Hegai their Jayler and if not esteem'd good enough for Queens they must still serve for Concubines to the King All this could not be done without the great Grief and general Disgust of the King 's best Subjects The Second Part is the Concomitants of Esther's Advancement Remark the First Esther's Description 1. By her Kindred ver 5 6. 2. By her Name ver 7. 3. By her Beauty ver 7. 4 By her Condition both of Adversity a poor Captive Orphan and of Prosperity yet this Orphan found favour in the General Survey was taken among the rest for one of the choice Beauties of the Land and placed in the Royal Palace of Virgins ver 8. and God so inclined Hegai her Keeper's Heart that tantamont he favour'd her so much as to chuse her Queen for the King before-hand ver 9. And 5. By her morigerous and obliging Carriage to Mordecai her Foster-Father ver 10 11. Mark 1. This Mordecai had been led Captive to Babylon about Seventy Years before this with Jeconiah here ver 5 6. and had been as Dr. Lightfoot observeth at Jerusalem when the Captivity was sent back to their own Country again and there had help'd forward their Settlement and Prosperity so long as the Building of the Temple might be allow'd to go forward but when it was obstructed after the Foundation only was laid he return'd to Persia with divers others as before and there doth to his People the Jews all the good he could in the Persian Court when he could no longer benefit them in their own City Jerusalem The same saith A Lapide upon Ezra 2.2 where this Man is named and there is no need of supposing another Mordecai according to the sentiments of some Mark 2. This Beautiful Virgin hath here two Names ver 7. 1. Hadassah which signifies a Myrtle so call'd saith Sanctius for her Beauty or because that Tree loves low Ground Zech. 1.8 an Emblem of the Church's lowly mindedness This was her Hebrew Name before
Diligence what those in former Times lost by their Disobedience Remark the Fourth Is the Obstruction they met with in this good Work but was Removed by this good Magistrate ver 19 20. Mark 1. Sanballat Tobiah and Geshem that had been Sad before at the Tidings of a New Governour c. were now Mad with Malice deriding them for Fools that could never effect what they now attempted and accusing them for Rebelling against the King Mark 2. Wise Nehemiah renders not Railing for Railing nor Honours them so far as to let them know they had the King's License but saith The God of Heaven sets us above your reach and the King has committed Samaria to your care ye have nothing to do with Judea being Samaritans as Ezra 4 3. Nehemiah CHAP. III. THIS Chapter is a Description of the Parties Manner and Order of Building the Walls of Jerusalem and other Places c. Remark the First The First Part that was built was the Sheep-gate ver 1 2. Eliashib the Grand-Son of Jehoshua Chap. 12.20 and the Third High-Priest saith Sanctius after their Return began to build this Gate and 't was fit he should be first for Example to others Ministers must be patterns of Piety And the Priests his Brethren were his Assistants in that Work who had been Timorous before but now become Couragious when the Stout Lion Nehemiah Headed those Heartless Harts This Sheep-gate was first built because 1. it was nighest to the Temple which in the first place was to be secured 2. At this Gate the Sheep came in that were offer'd up in Sacrifice after they had been wash'd in the Pool of Bethesda John 5.2 saith Sanctius And 3. This Sheep gate must be built by the Priests for they were the Shepherds to the People saith Dr. Pilkington N. B. 1. This Gate was a Type of Christ who sought the lost Sheep and was Sacrific'd as a Lamb and is the only Gate whereby we enter into the Temple of Heaven Acts 4.12 John 10.7 c. N B. 2. Those Shepherds the Priests did not only Build and Beautifie this Sheep-gate but did also Consecrate it by Prayer and Sacrifice from whence probably saith Junius was it so highly honoured with that Miracle of an Angel's descending into the adjacent Pool of Bethesda at their Solemn Feasts to heal all Diseases John 5.4 N. B. 3. The Men of Jericho Assisted Eliashib c. Tho' they dwelt farthest off yet they were of the first of Country-men that came to help the Citizens in the Work and this beam of Piety they so Timely put forth saith Wolphius as a Specimen to testifie their gratitude to God for that Miraculous Cure of their Waters 2 Kings 2.19.20 22. Remark the Second The Second Part that was built was the Fish-gate v. 3 4 5. This was so call'd because it stood toward the Sea and let in the Fishermen from Tyrus c. Neh. 12.39 and 13.16 19. 2 Chron. 33.14 Zeph. 1.10 The Builders whereof were Meshullam that Man of Vnderstanding Ezra 8.16 and the common sort of the Tekoites But their Nobles withdrew their Necks they being Haughty and High-minded saith Sanctius look'd upon it as too sordid a Business and far below their Grandeur and Greatness N. B. Much unlike those Antient Nobles who were so forward and active with their Staves of Honour c. Numb 21.18 But these degenerate Plants of this Generation would not Stoop to the Service of Adonehem Hebr. their Lord of Lords whom they seem'd to serve in other respects yet in this were too stiff-necked therefore stand they branded upon Record saith Menochius for their Pride Carelesness or Compliance with the Jews Enemies whereas the old Nobles be Famous but they Infamous Prov. 10.7 Remark the Third Then were the Old-gate the Dung-gate and the Vally-gate c. All along with the Walls between all the Gates Repaired ver 6 to ver 16. Mark 1. The Old-gate so call'd saith Menochius from Melchisedech's first building it in Abraham's Day was Repaired by such good Men here named whom the Lord stirr'd up and some Women also ver 12. which Daughters either finished what their Father now dead had begun or parted with their Portions towards the Repair of the Wall adjoining to the Common Hall where the People resorted for Judgment ver 7. saith Wolphius and probably those Rich Widows saith Osiander laid their hands to the Lord's Work Mark 2. The Valley-gate which led into the Valley of Jehosaphat Joel 3.2 12. was Repaired not only by the Citizens but by great Men in the Country yea and by the Country People too ver 13. every one must be active in his own Sphere at God's Building Mark 3. The Dung port which was as a Voyder to the City through which all the Filth of the place was carry'd to the Town-Ditch the Brook Kidron was Repaired by Malchiah ver 14. a Son of that Noble Family of the Rechabites and tho' he was a Ruler yet refuseth not as sordid and below him to Repair the Dung-gate All God's Work he judged Honourable Mark 4. The Fountain-gate ver 15. was Repaired by Shallum a Ruler likewise yet disdaineth not to be a Repairer This was call'd the Well-gate saith Junius because through it Men went to the Pool of Siloam and to the Well En-Rogel and Shallum built to the Stairs by which David descended from Mount Sion into the lower City N. B. A Type of Christ who came down from Heaven to fetch us thither and is as Jacob's Ladder by whom alone we have Access to Heaven c. Remark the Fourth Beside those Common-places there were other Special Parts Repaired pertaining both to the Royal Palace and to the Levites Seat which are distinguish'd 1. By their Places Repaired as the Outward Wall in Mount Sion ver 16. the Inward ver 19 to 25. and that part of the Wall that jutted out as Ophel or the Tower did ver 25 28 to 32. Or 2. By their Persons Repairing them which were either Levites ver 17 18. or Nethinims ver 26 27. Mark 1. Baruch was an Earnest Builder ver 20. He was in a Fume as Hachesik Hebr. signifies being angry at himself and others that no more was done saith Wolphius he did two parts while others did one Mark 2. The Tekoites having dispatch'd their first share sooner than others ver 5. freely help them that were slower ver 27. This their double Diligence did shame their Nobles who still stood out stout and stiff neck'd Mark 3. Goldsmiths and Merchants carry'd on the Work so that the Wall went round and ended at the Sheep-gate where they first begun ver 1 31 32. N. B. Such as build the Spiritual Jerusalem shall be Crown'd and Chronicl'd c. Nehemiah CHAP. IV. THIS Chapter consists of Two Parts First The Builder's Obstruction and Discouragement from ver 1 to 14. And Secondly Nehemiah's Courage in himself and Encouragement of them ver 15 to 23. In the First Part are Three External
for he betook himself to his former Lawful Wife Laodice yet she seeing War preparing against him for putting away Berenice and fearing her Husband's Inconstancy for the future makes means to Poison him and sets up Callinicus her Son in his stead and slays Berenice and her Son with all their Followers and Favourers Hereupon Ptolomy Euergetes the own Brother of Berenice stands up as the fifth Horn to Revenge his Sister's Death against Seleucus Callinicus Son of Laodice by Antiochus Theos and Ptolomy prevailed so as to over-run the most part of Callinicus's Kingdom 4ly The fourth War was between this Ptolomy Euergetes and Antiochus Magnus ver 10. This Antiochus being of a great Spirit and not enduring that Ptolomy should possess any part of Syria under his very Nose his stout Stomach stirr'd him up as the sixth Horn to Recover what his Father had lost to Ptolomy and over-ran all that lost part of Syria and Judea also with a most formidable Army and with frequent Incursions as History tells us 5ly The fifth War was between Ptolomy Philopator so call'd per Antiphrasin because he Kill'd his Father c. and Antiochus Magnus ver 11 12 13 14 15 16. Tho' this Philopator was otherwise very Vitious yet was he permitted to be very Victorious against Antiochus the Great over whom he prevailed so much saith Polybius that had he effectually pursued his Victory he might not only have Recovered all Syria c. but also have spoil'd Antiochus of his Kingdom but his Luxury saith Strabo let him escape by flight says Josephus However his casting down ten Thousands of the Jews serves to make him the seventh Horn but Antiochus Recruited while he led a luxurious Life and prevailed as is here declared 6ly The sixth War was between Ptolomy Epiphanes a young Child at his loose Father's Death hasten'd by his Intemperancy and Antiochus Magnus ver 17 18 19 20. Antiochus long'd sore to be Lord of Egypt so lays hold of that opportunity while Ptolomy Epiphanes was young and makes use of both Force and Fraud to obtain it but could not master it by either of the two means 1. Not by Force for many Jews join'd with Ptolomy because he had given them leave to build a Temple in Egypt which was built by Onias at Helioplis upon pretence of fulfilling that Prophecy Isa 19.19 so that Antiochus prosper'd noââin that Expedition Nor 2ly By Fraud for that he might gain by secret Treachery what he could not win by open Hostility he bestows his beautiful Daughter Cleopatra upon Ptolomy suborning her to destroy her Husband but she as became a good Wife clave to her Husband Nature having taught her to prefer him before a Father as Michal had done to save David from Saul c N.B. 'T is Matter of great Admiration that Daniel should write so distinct an History of the Life and Death of this Antiochus the Great and of his dwindling at last from his Magnitude into nothing ver 17 18 19. and of the Death of Seleucus Philopator also ver 20. all so exactly as they came to pass long after Daniel's Day agreeable to all Relations both of Greek and Latine Historians after the Accomplishment of this Prophecy For Livy Strabo and many other Writers tell us How Ptolomy being besieged by this Antiochus craved Relief of the Romans who were then very faithful in protecting their Allies and who couragiously came upon Antiochus the more because Hannibal being beaten by Scipio had fled to him for Refuge and not only rais'd the Siege but also beats him in Battels both by Sea and Land proving too hard for him at his own Weapons of Power and Policy and so Recovering all the Countries he had Conquer'd from Ptolomy and his own Daughter Queen Cleopatra and from the Roman State also when he had like a Lion enrag'd by his missing his Expedition against Egypt faln foul upon them but the Conquering Romans cast him out of all his Conquests and cast back his own Contumelys against them all upon himself calling him in contempt Antiochus once the Great but now retired into a narrow and remotest corner of his Kingdom where he secured himself for a little time but seeking to enrich himself by Robbing the Temple of Jupiter Belus the Rude Rabble of that Country hew'd him to pieces This was the sad Catastrophe of Antiochus Magnus whose Greatness found this foul and fatal Fall as Daniel did foretel and all Humane Histories do testifie and tho' his Son Seleucus Philopator so call'd because he was his Father's Darling succeeded him yet he proving a covetous griper calling Money his best Friend he gather'd no less of Curses than of Coin from his Subjects so soon becomes poisoned by Heliodorus whom he had employ'd to Rifle the Temple's Treasury ver 20. and 2 Macc. 3.7 the seed of evil doers shall never be renowned Isa 14.20 But 7ly The seventh War between Ptolomy Philometor and Antiochus Epiphanes was the worst War to the woful Jews the History whereof Daniel declares dislinctly from the mouth of the Angel Gabriel ver 21. to the end of the Chapter Mark 1. This Antiochus was younger Brother to the aforesaid Seleucus who was the Romans Tribute-gatherer to whom he was to pay a Thousand Talents by the Year according to the sordid Conditions to which the Romans had reduced the Grandeur of his Father Antiochus the Great This Polling of the People for that great Tax out of Syria made the Son who was the Father's Darling extreamly hated of his Subjects and so became poison'd by Heliodorus a great Court-Favourite in favour of this Antiochus Epiphanes Mark 2. This younger Brother and Successor in the Kingdom is call'd by the Angel a Vile Person ver 21. which was his true Title as a Wicked Person was Haman's Esth 7.6 tho' he affected to be call'd Epiphanes or Famous and Illustrious yea the sowre Samaritans to ingratiate with him in his Cuelty against the Jews styled him Antiochus the Mighty God as Josephus relateth Here was a Bramble brought to the Throne yet as a Vile Person to be despised Psal 15.4 Mark 3. He came in peaceably under pretence of being Protector to his young Nephew Demetrius and tho' the Nobles did not give him the Kingdom yet he took it partly by force whether they would or no and partly by flatteries winning their hearts by Presents pretended Courtesies and private Practices ver 21. and no sooner is he settled upon the Throne but he makes an Attempt upon Egypt insinuating himself as Protector to his Nephew Philometer his Sister Cleopatra's Son during his Nonage and Minority in which time he did overflow Egypt as with a flood of Forces ver 22 23 24. Conquering the Country as far as Pelusium c. Mark 4. When Ptolomy Philometor was grown up Antiochus made his second Expedition against Egypt and farther over-ran his Kingdom corrupting his very Courtiers to betray Philometor and to make Agreement with him his Conquerous feasting him
page  2 13  138 Amos chap. verse Vol. 4. page  3 2  242 Obad. chap. verse Vol. 4. page   21  422 Jonah chap. verse Vol. 4. page  4 2  138 Micah chap. verse Vol. 4. page  2 10  198  5 2  16 Hab. chap. verse Vol. 4. page Nah. chap. verse Vol. 4. page Zeph. chap. verse Vol. 4. page  1 15  241 Hagg. chap. verse Vol. 4. page  2 6 7  243 Zech. chap. verse Vol. 4. page  1 16 17  515  3 3  422  4 6  519  9 9  515  11 6  219  12 10  205  13 7  309 Mal. chap. verse Vol. 4. page  2 7  210  4 2  32 The New Testament MATTHEW CHap. verse Vol. 4. page 1 23 12 2 1 16   25 26 3 4  29 30 4  31 32 8 17 7 8  45   55 13 45 46 9 20  159 21  172 22  173 24  175 25  176 to 188 26  188 to 216 27  217 to 256 28  257 to 280 Mark chap. verse Vol. 4. page Luke chap. verse Vol. 4. page  1 1 1   34 35 8  2 23 17  1  from 7 to 13  2  13 to 20  3  20 to 34  4  34  6  50  7  56  9  41  10  111 to 123  14  123 124  15  125 to 148  16  149 to 158 John chap. verse Vol. 4. page  1 4 1 to 7  2  37  3  38  4  43  5  47  11  159 to 167  12  167 to 171  13 15 2  18  188 to 216  19  217 c.  20  281 c.  21  307 to 322 Acts chap. verse Vol. 4. page  1  322 to 336  2  336 to 340  3  340 to 342  4  342 to 345  5  345 to 351  6 7  351 to 357  8  357 to 364  9  364 to 382  10  382 to 386  11  386 to 396  12  396 to 403  13  403 to 412  14  412 to 415  15  415 to 419  16  419 to 429  17  429 to 437  18  437 to 442  19  442 to 450  20  450 to 458  21 22  458 to 468  23 24 25 26  468 to 484  27 28  484 to 496 Rom. chap. verse Vol. 4. page  1 24 28 413  4 20 21 513  5 5 336  8 19 23  13 13 141  15 30 192 1 Cor. chap. verse Vol. 4. page  1 26 439  4 7 330  6 19 37  10 13 348  13 13 224  15 43 215 2 Cor. chap. verse Vol. 4. page  5 1 37  6 1 422  7 5 441  8 9 43  10 18 222  12 1 416 Gal. chap. verse Vol. 4. page  1 4 329 Gal. chap. verse Vol. 4. page  2 20 306  5 12 415  6 1 508 Ephes chap. verse Vol. 4. page  1 19 56  3 17 37  4 22 117  5 7 11 445  6 21 498 Phil. chap. verse Vol. 4. page  1 1 7 13 498  2 25 26 498  3 13 5   19 50 Col. chap. verse Vol. 4. page  1 18 271  2 9 37  3 11 415  4 14 42 1 Thes chap. verse Vol. 4. page  1 6 7 8 431  2 15 430  4 13 57  4 16 509 2 Thes chap. verse Vol. 4. page  2 16 513  3 8 439 1 Tim. chap. verse Vol. 4. page  2 11 12 443  3 16 257  4 1 505  5 12 508  6 2 43 2 Tim. chap. verse Vol. 4. page  1 5 6 420  2 12 210  3 15 420  4 11 42 Titus chap. verse Vol. 4. page  1 2 432  3 10 445 Phile. chap. verse Vol. 4. page   22 500 Heb. chap. verse Vol. 4. page  2 17 43  4 15 43  5 2 43  7 3 9  9 2 37  11 8 13 513 James chap. verse Vol. 4. page  2 19 501  4  501  5 8 9 501 1 Pet. chap. verse Vol. 4 page  1 12 18  2 9 3   24 192  3 1 2 3 217   19 257  4 7 12 504  5 6 205 2 Pet. chap. verse Vol. 4. page  1 14 504  2 1 2 505  3 16 6 1 John chap. verse Vol. 4. page 2 John chap. verse Vol. 4. page   12 485 3 John chap. verse Vol. 4. page Jude chap. verse Vol. 4. page   1 17 505   4 5 6 506   7 8 9 c. 507 Rev. chap. verse Vol. 4. page  1 9 509  6 11 521  9 11 424  11 15 17 510  12 10 330 511  13 8 250  14 4 12  19 6 511  20 2 3 c. 511 THE History and Mystery Of the Most Illustrious LIFE of CHRIST CHAP. I. A Praeliminary Discourse upon the Life of Christ in General whose Life is call'd the Light of Men John 1.4 before we treat in particular upon his Conception Birth Circumcision Private Life c. MANY Learned Men both Heathen and Christian Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages Countries and Kingdoms Among Heathen Authors Tacitus and Suetonius c. have written the Lives of the Roman Caesars And others have given their Narratives of the Lives of other Grandees But Brave Plutarch bears the Bell above All in that Heathen Academy for writing the Lives of the Grecian and Roman Sages and Champions in so copious a Volume and in so elegant a style making them Run in parallel lines of correspondency each to other c. Among Christian Authors Eusebius hath writ the Life of Constantine the Great c. And many more have done worthily at Ephrata and been famous at Bethlehem for writing the Lives of the Antient Fathers of the Church c. yet all These are but low Things to the Life of the Lord Jesus the Redeemer of the World The Lives of the Heathen Philosophers are below the Lives of the Christian Fathers but even these and the best mens lives in the World do fall Infinitely short of this Life of Christ which transcends all other beyond a parallel No Christian Plutarch now can Tell Where to find out Christ's parallel The Life of Christ is a life of such transcendency that though
to be Mount Nebo which was call'd Pisgah Upon the Top of which the Lord shewed Moses the Land of Canaan which was the Glory of all Lands Ezek. 20.6 Accordingly the Devil who delights to be God's Ape in Imitation takes up the Messias unto the Top of the same Mountain and gives Him there and thence the fairest proâpect he could procure of all the Kingdoms of the World and of the Glories of them wherewith be Thought to have dazzl'd our Saviour's Eyes those Windows of the Soul and to have fired his Affections but he most miserably mistook himself In this Third Temptation Beelzebub or Master-Fly returns again as Flyes beaten off will come on often therefore are call'd Impudent Creatures and Musters up all his Forces unites all his Stratagems and Strength in this last Assault and Impudently offer'd the Maker of the World a gawdy Map of it in Beauty and Bravery ãâã witching enough doubtless to a Worldly Mind But hereupon the Lamb grows angry as a Lion rebukes his Impudence and removes him out of his presence c. some say that our Saviour passed through all these three sharp Tentations in one Dayâ time See more largely hereof in my Church History from Page 304 to Page 320 321. CHAP. VIII THE Fifth Place of Christ's Pilgrimage was Galilee where he had his Peregrination and Perambulation three several Times The First was before the first Passover after his Baptism and Temptations John 1.43 with John 2.12 13. Some four Months Christ spent in walking up and down Galilee whereof there were two sorts 1. That of the Jews and 2. That of the Gentiles Mat. 4.15 the former was in the Tribe of Zebulon and the latter in the Tribe of Napthali and this Division was occasion'd by the twenty Cities of Galilee which Solomon gave to Hiram the King of Tyre 1 Kin. 9.11 Therefore was it call'd Galilee of the Gentiles and a People that sat in Darkness yet saw a great Light Mat. 4.16 for the Day-spring from on High visited them Luke 1.78 and the Bright Son of Righteousness Mal. 4.2 which had all Pâlestina for his Zodiack the twelve Tribes for his twelve Sings c. stayed longest among them These two Tribes as Jerom observeth were first carried into Captivity by the Assyrians 2 Kin. 15.29 seemed farthest from Heaven as bordering on the Gentiles and in many things symbolizing with them learning their Manners So Redemption was first Preached in those Countries of Zebulon and Napthali Isa 9.1 â Our Lord was a long time in perfecting this perambulation he walk'd or went about Doing Good this whole Circuit Acts 10.38 which contained many great Towns and Famous Cities in Zebulon were Nazareth Bethsaida Cana Naim c. and in Nathali were Capernaum Riblah Caesaria Philippi c. All which Populous Places promised a plentiful Increase and Income of the Evangelical Harvest 'T was the Prudence of Christ and of his Apostles to seat themselves as near as might be where most need is and where there was the greatest likelihood of doing most good So ought all Christ's Ministers to do spreading the Net of the Gospel where most Fishââ are found for catching them In this Holy procession of our Messiah we find many Remarks Recorded in Scripture as First His leaving of Nazareth Mat. 4.13 This was the Place of Christ's Conception and Education Therefore did He marvelously Affect this City and sought the Safety and Salvation of the Citizens but they would not Though it being his own Country did draw his Heart to it as our Native places do ours by a kind of Mâânetick Power and Property yet when He would have healed them their Iniquity was Discovered as Hos 7.1 It broke out as the Leprosie in their Foreheads they refused to be Reformed and hated to be Healed Though Christ in his second Perambulation was admitted to be publick Reader in their Synagogue for that Sabbath and Preached a most Powerful Sermon from his Text in Isaiah 50. to the admiration of all his Auditors yet because He pinched their wickedness by his Comparisons He was in Danger of his Life had he not Delivered himself in a miraculous manner Luke 4.16 to 30. He could there do no mighty work saith Mark 6.5 6. Therefore left them say both Mat. 4.13 and Luke 4.31 than which they could scarce have incurr'd a greater Displeasure for Wo be to You saith He when I depart from you Hos 9.12 and what Woes came into the City Jerusalem when the Lord was quite gone out of it Ezek 11.23 God there makes many Removes and still as he goes out some Judgment came in till at last that fatal Calamity in the final Ruine of it rush'd in upon that City N.B. Note well Oh Pray Pray Pray That such a dismal Day of Removing our Candlestick may not come That our Sun of the Gospel may not go down at Noon nor the Glory of God depart from our English Israel that our Dear Redeemer may not be provoked to turn his back upon this our Nazareth The Second Remark is That when Christ left Nazareth because that Great Prophet had no Honour in his own Country nay he was in hazard of his Life among his Countrymen he came and dwelt in Capernaum c. Mat. 4.13 Mark 1.14 Luke 4.31 and John 1.43 and 2.12 where he hired an House for Himself his Mother c. for the Son of Man had not an House of his own wherein to lay his Head Mat. 8.19 This City became the seat of the Evangelical Kingdom fitly chosen for the wholesomeness of the Air Fertility of the Soil and its propinquity both to the River Jordan and the Lake of Genesareth besides many fair Towns and Populous Places were its Neighbours Here the Corn was White unto the Harvest John 4.35 and did solicite Labourers then became it a Town of Consolation as Capernaum signifies when Nazareth the Flower as it signifies withered by the withdrawment of the Sun of Righteousness from it N. B. Note well Contempt drives away Christ but kind Hungrings constrain him to stay Luke 24.29 and 4.42 We should earnestly contend for the Faith which is but once delivered to the Saints Jude ver 3. We must not expect again ever a second Edition of it But if we make Christ welcome as Capernaum did He will dwell here as He did there he will utter Oracles and Work Miracles c. Oh happy Place and People in so sweet and pretious and Inhabitant among them Hereby Capernaum is said to be lifted up to Heaven Mat. 11.22 and some render the Reason why Judah was sealed first of Leah's Children and Napithali of Rache's side Rev. 7.5.6 because Our Lord sprang out of Judah and dwelt in Capernaum of Napthali 's Tribe Here Christ paid Tribute as a Citizen and retired hither when tired at any time with Preaching c. The Third Remark is He went about all Galilee Sometimes walking from Town to Town and sometimes walking upon the Sea Shore Mat.
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word ãâã ãâã ãâã ãâã ãâã signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but ãâã ãâã ãâã ãâã ãâã 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidââ Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisââ Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroââ Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came ãâã him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
seeing she murmured not at her Discouragements saying Is this the hearer of Prayer and he that will not break the bruised Reed c But believes he heard her when he did not answer her as Jer. 31.18 and when he fled from her it was as one desirous to be purely pursued by her that He changes his former Reproaching and Repulsing into a present gracing and gratifying her granting all her desire and more be it unto thee even as thou wilt wherein Christ seems to say to her Here is the Key of my Treasury take it open the Door go in and take what Mercy thou likest most The Devil shall be cast both out the Mothers Soul and out of the Daughters Body and both were done accordingly as the Prayer of the Parents Faith was profitable to the Child here so it may be to ours c. This Mother went home found her Daughter lying down quietly upon her Bed as one composing her self to rest being wearied with the daily disquiet the Devil had exceedingly vexed her with Mat. 15.22 Mark 7.30 Thus this Woman though weak as to her Sex yet strong as to her Faith compels as it were her seeming unwilling Saviour to do for her what she desired N. B. Note Well There be three Women famous for their Faith upon Record the Hemorroisse or Woman with the bloody Issue Mat. 9. Mary Magdalen Luke 7. and this Here c. Next follow two other Miracles to wit Christ's healing many miserable that came to him and his feeding four thousand c. Mat. 15.30 32. Mark 7.32 8.2 c. both these were to demonstrate further the Omnipotency of Christ A few Remarks upon both these may serve and satisfie here because the like to these Miracles have been largely insisted on before As to the first of healing many miserable Remark 1st How Christ went about still doing good Acts 10.38 He comes out of the Coasts of Tyre nigh to the Sea of Galisee where the sound brought the Sick to our Saviour and the Lame Blind Dumb and Maimed laying them down at his feet to be healed Thus when Christ had done his work in one place He follow'd his work to another He staid not in Phaenicia among the Gentiles after that one only Miracle of Mercy upon the Mother and Daughter aforesaid but immediately returns into the middle Territory betwixt the Upper and Nether Galilee which Mark calls Decapolis's Coast Mark 7.31 that is a Country consisting of ten Cities whereof Nazareth the place of Christ's Education was one where He spent the greatest part of his Ministry so gratifying his own Country most more than in Judea where were mostly his Implacable Enemies the Scribes and Pharisees to whom he exposes not himself before his time c. The 2d Remark is Many may come to Christ at once without hindring one another's 'T is not so with Man where one must wait till another be dispatched Matthew mentions a multitude of miserable ones brought up the Mount to Christ's feet not without much pains which argued much Faith in both but Mark mentions only one that was Deaf and had an Impediment in his speech Mark 7.32 whose Cure Mark singles out from all the other mention'd by Matthew and describes it in all its Circumstances because it was done in the way at distance before the multitude came therefore Mark mentions not this Mount at all for the fame of this Deaf Man's cure brought multitudes of Diseased out of all Adjacent places to Christ when after this he went up to the Mount c. N. B. Note well Thus we ought to carry all our friends diseased in Soul or Body though never so many of them one cannot hinder the healing of another lay them at Christ's feet that he may pity and heal them The 3d Remark is The Cures Christ wrought here upon the Body healing the Deaf Dumb Blind Lame and Maimed c. are still wrought by him upon the Soul of Mankind Though Christ bought not brought not applied not any Drugs in order to the Healing of any those Diseased yet used He some outwards signs such as putting his Finger into the Deaf man's Ear. and moistning his Tongue with his Spittle Mark 7 33. whereby He exhibited as Visible the Invisible efficacy of his Divine Power Thus also he did Mark 8.23 John 9.6 still no other External Means are used but what was properly Christ's as his Spittle and his Finger here that He might have all the Honour c. now as the sight of those Bodily Diseases put Christ to the Sigh Mark 7.34 not of any difficulty he had to heal them but from his commiserating fallen mankind which through Sin is become an Oecumenical Hospital attended with so many sad accidents of Misery and Mischief that which befalls any Man might befall every Man N. B. Note Well Yet the fruits of the fall are far fiercer and more universal upon the Soul than on the Body for whereas there may be here one and there one that is Deaf or Dumb c. bodily yet thousands are found so spiritually Christ sighs at this much more and oh that we could sigh too and seek to him that he may thrust his Fingers into our Ears and cry Ephphatha c. of Pathac Hebr. to open that he may open the ears of our hearts as Acts 16.14 heal us as Dumb Blind c. The 4th Remark is As Christ heal'd many at once here so he heal'd them without a pause how desperate soever their Disease was He held them not off as he did the Woman of Canaan till her third Petition but yields to these at the first word not because they were better but weaker than she was N. B. Note well Stroâg Graces shall have strong Exercises The skilful Armourer trys not an ordinary Breast-piece with Musket-shot nor doth the wise Lapidary bring his foster stones to the stithy Christ suits the burden to the back and the stroke upon her to the strength of her Faith which he well knew c. As to the second Miracle of feeding four thousand c. The Remark 1st is Our Wants and Weaknesses lye nearer Christ's Heart than they can do to any Mortal Man He takes notice of the Peoples necessities first before his Disciples Mat. 15.32 Mark 8.1 2. The 2d Remark is As Christ had compassion then so now upon his poor pennileââ and necessitous People in Heaven he is free from personal passion yet not from Tender Compassion Heb. 2.17 4.15 Acts 9.5 The 3d Remark is Christ takes punctual and particular cognisance of all the circumstances of our sorrows and sufferings as here how far they came how long they had been there how little able they were to hold out fasting c. He not only relieves them for the present but for future too to help them home The 4th Remark is An Evil Heart of Unbelief doth pertinaciously cleave to the best Heart as the fretting Leprosie would not be scraped out
they all mine Psl â0 10 11. and I will not lose so much as one of them John 6.39 and 17 12. But I will give them Eternal Life c. John 10.27 28 29. Oh! What a Blessed Bishop or Overseer have all his Sheep that know his Voice and follow him and know not the Voice of Strangers so as to follow them John 10.3 4 5 â They know not any Voice but the Voice of Christ There be many more Eââânds our Lord ãâã in his Travelling to Heaven as 8. To have aâhotter Influence upon his vast ãâã ââe âââaâce as the Sun in his Strength at Noon-time Judg. 5.31 So ââis ãâã of Righteousness Mul. 4.2 being Elevated higher than the Heavens Hâââ 7.16 ãâ¦ã 8 9 c. Above the Reach of his Highest Adversaries Exod. 15 ââ 1â ãâ¦ã over rule them all c. His 9. Errand in going up so high may be supposed to be that he might come down again in mightyer power and fall upon the sallow ground the World that walloweth in Wickedness 1 John 5.19 with a greater Force to wound the harry Scalp of such as go on still in their Trespasses Ps 68.21 Thus the Eagle and other Brids of Prey do first mount up on high and then do they come down swiftly with a âââdain Violence and knocks down the Birds that they prey upon and devours them Thus likewise the Batteving Ram steps backward and the farther the more forcible in his returning push c. In like manner doth our Lord step back to Heaven that he may bring swift Destruction upon the Heads of the wicked who as Natural Brute-Beasts are made to be taken and destroyed and whose Damnation slumbers not 2. Pet. 2.1 3 12. Our Lord is not slack concerning his coming but he will come as a Thief in the Night upon a secure World 2. Pet. 3.4 5 6 9 10. The 10. Errand was both to receive Gifts for Men and to give those Gifts to Men. We are told in the Old-Testament how he Ascended upon High and Received Gifts for Men yea for the Rebellious also for renewing their Refractory Natures that the Lord God might dwell among them Ps 68.18 And when he had received those Gifts having no need of them himself being all and in all Col. 3.11 We are told in the New Testament that he gave those Gifts which he had received unto Men Eph. 4.8 When he Ascended up on High also And we are farther told therein John 7.38 39. that the Gifts of the Holy Ghost were not yet given because that Jesus was not yet Glorified before which time those Rivers of Living Waters did not flow out of the Bellies of Believers c. Namely both the Gifts Ordinary as well as Extraordinary Act. 2.4 Rom. 12.6 1 Cor. 12.1 4 8 11 28. And the Graces that Accompany Salvation Heb. 6.9 1 Cor. 13.1 3 13. These are the Pounds and Talents which our Lord doth bestow upon his Servants to Trade with and concredits them therewith in a Trading Improvement untill his returning N.B. Note well Moreover this Phrase of giving Gifts to Men may be an Allusion to the usual Custom of great Conquerors whose manner is in Magnifying their Triumphs to throw about great plenty of Gold and Siluer among the People that do attend them and do cause the open Conduits to run Streams of Rich Wines during the Solemnity As to any more Discourse of this Nature concerning our Lords Travelling into a far Country I must Refer the Reader to the Ascension of Christ which is largely spoke to afterwards in its proper place c. This Introduceth the Second part of this Parable to wit the Servants Trading with either their Masters pounds as Lukes expression is or with their Lords Talents as Mathew phraseth it N. B. Note well Here 1. As this Lord in the Parable when he Travelled into a far Country did dispose of his Goods and ordered all his Affairs untill his Return even so did our Lord Jesus dispose of his Gifts and Graces by his Spirit unto all his Redeemed and did give an exact Rule in his word how he will have his House ordered in all Respects and how his Church shall be governed in all its Concerns untill his Return at his second coming c. N. B. Note well 2. As this Lord here did not give an equal number though of the Pounds yet not of the Talents to each of his Servants alike but in his Distribution thereof he had Respect unto their differing Capacities c. So our Lord Jesus gives not the like Measure of Gifts and Graces to each of his Servants but he dealeth to every Man differing Measures of Faith Rom. 12 3. He hath various Vessels in his great House some of Gold and some of Silver and some of Wood and Stone c. for various uses 2 Tim. 2.20 21. N. B. Note well 3. Those Pounds in Luke are well known what Sum of Money that containeth but Talents are not so well known though oft mentioned in Scripture both of Old and New Testament Some do Compute a Talent of Gold to be of the value of Three Thousand seven Hundred and fifty Pound and now Gold is Rated at a much higher value A Talent of Silver is but the Tenth part of that Sum aforementioned There be others who do thus Compute it saying a Talent is seven Hundred and fifty Ounces so a Talent of Silver after five Shillings the Oââce at least amounteth unto the Sum of an Hundred and Eighty seven Pound ten Shillings c. N. B. Note Well 4. The Mystical Meaning of those Sâmâ aforesaid is to shew how our Lord doth greatly betrust us with his Goods that are verily of a great value both 1. With the good things of common Nature Namely with Health Strength Wit Memory c. 2. With the good things of Ordinary Providence which Pagans call âortune Namely with Wealth Honours Pleasures c. but above all 3 With the good things of Special Grace which flow from Christ unto us as he is our Redeemer and which sets us apart for God Ps 4.3 and Distinguishes âs from the World that lyeth in Wickedness 1 John 5.19 This is a Talent indeed c. N. B. Note well 5. There is no Man that is not betrusted with some of those good things of God sua cuique Dos est saith Seneca every Man hath his Pounds if not his Talents to Trade with for the common Good there is scarce any Man that hath not something or other in him which is not Excellent and Extraordinary even every Person hath some parts either such as are Natural or such as are Civil though not such as are Sacred some Thyme upon his Thigh as Virgils Phrase is Câââa Thymo plena to bring home to the common Hive had he but an Heart to Improve it even Natural and Civil Gifts are useful to Humane Society every Man ought to Acknowledge whatever Ability he hath either for his getting Wealth or Wisdom
great multitude of Members whereof many of them were poor persons according to Christ's word Go tell John that the poor receive the Gospel Matth. 11.4 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles for making a more equal Distribution out of their community of goods to the poor scatter'd Jews dispersed by War among the Gentiles yet retaining their Religion in repairing to those great Feasts where they were converted and to whom James and Peter wrote their Epistles as well as to those poor Jews who lived in their own Countrey The Apostles having greater work in hand dividing their whole time between Preaching and Praying could not possibly provide for the Love-Feasts c. Therefore to remove the murmuring at the Inequality of Relief seven Deacons were chosen out of the 120 Acts 1.15 to assist the Apostles and to dispose of that Treasury which had been laid down at the Apostle's feet with more equality and indifferency to all fit Objects of Charity without exception N.B. The sacred Record is silent concerning five of those Deacons save only in Recording their names Acts 6.1 2 3 4 5. and their choice to Office verse 6. but wonderful works are recorded concerning the other two who were most Eminent to wit Stephen Acts 6.8 to the end and Acts 7.1 to the end and Philip Acts 8.5 to the end and chap. 21.8 c. First This Stephen is described to be a Man mighty in deed and word wherein he carried the Character of Christ Luke 24.19 He was full of Faith and Power to work many Miracles among the people Acts 6.8 and he was as mighty in word as in deed speaking the word of Truth so convincingly that his Opposites had no power to oppose it verse 10. Thus the promise of Christ's Assisting Spirit Matth. 10.20 and Luke 21.15 was performed Stephen using the Office of a Deacon well did purchase to himself an higher Decree c. 1 Tim. 3.13 A diligent man stays not long in a low place N.B. This was occasion enough of Envy to the Envious one who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine but being foiled and confounded by him in their Disputes they betake themselves unto Fraud and Force The best Arguments of a baffled Adversary are ever found to be Craft and Cruelty Thus those that did here 1. Accusing Stephen falsly of Blasphemy both against Moses and against God verse 11. 2. Moving the Mobile and Rude Rabble or worst sort of the multitude c. against him verse 12. 3. Taking and tolling him away to the Tribunal of unjust Judges And 4. Suborning false Witnesses there against him v. 11 13. N.B. This they had learnt of old Jezabel against innocent Naboth an Abominable Artifice never that we read of practised before or rather of older Beelzebub that old Man-slayer John 8.44 Thus these malicious Enemies dealt with out dear Redeemer before this and thus was Athanasius accused by the Arrians afterward and many others also and at last for these false supposed Crimes Stephen was stoned Acts 7.58 this was the first Breach made upon the Church after its first Constitution in its losing such an useful Instrument and Officer out of it so early Having discovered the black of Misery attending this Church let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon As the cloudy Pillar in the Wilderness had a dark side and a bright so hath the Church in this World We have seen her black or dark side here now come we to take a prospect of her light and bright side The first white of Mercy was that notwithstanding all opposition the Word of God and this Church of Christ greatly increased and that which was more wonderful N.B. A great company of the Priests were obedient to the Faith Acts 6.7 Those Legal Priests had been the most active Adversaries and the most implacable Enemies of Christ and his Gospel and their Interest had most probably prompted their opposition but now feeling themselves over-powered by the mighty power and presence of God the Father Son and Spirit they throw down their Arms cry Quarter leaves the Legal and lists themselves under the Evangelical Banner Magna est veritas valebit Great is Truth especially in the Spirit of Truth and will prevail even over the most obstinate Opposers either to their Conversion or to their Confusion Such Converts as those could not but be a comforting and corroborating Cordial to this late Constituted Church N.B. Oh would to God the like were done to the Priests in our Day We ought not to despair of the worst God hath his time to call them when he vouchsafeth to speak to their stubborn hearts with a strong hand Isa 8.11 then must they truckle and become obedient to the Faith not in a bare speculation only but in a practical pious conversation also The Spiritual Weapons of Gospel Warfare are not weak but mighty through God not only to pull down the Devil 's strong holds but also to reduce the most Rebellious into the obedience of Christ 2 Cor. 10.4 and Psal 68.18 The second white of Mercy was that while those vile wretches were by their suborned Witnesses accusing Stephen for vilifying Moses then our blessed Messiah from Heaven did vindicate him most miraculously and that before he began to speak one word in his own vindication by clothing his countenance with the like Angelical splendour and glory as Moses himself had been Exod. 34.30 This same admirable Aspect Radiancy and Majesty put here upon Stephen Acts 6.15 the like whereof had been put upon Moses in whom they trusted could not but convince them that he was not only no Enemy to him but also of the goodness of his Cause the purity of his Conscience and the greatness of his Courage through the Divine presence of the Holy Spirit assisting him for a mortal Man to look like an Angel must affect the Spectators with admiration The third white of Mercy was the excellent Apology the Lord help'd Stephen to answer his Accusers with when the Court seem'd to give him a fair hearing though resolved before-hand to have his blood Note He 1st Denies the Accusation of a Blasphemer against the Law or Temple 1. Arguing abstrucely yet well enough understood according to the Jews Rhetorick and Logick that all the Patriarchs before the Law were saved only by Faith upon the promised Messiah therefore was there but one way in all times to Salvation 2. That Moses himself pointed them to this great Prophet as their ultimate Oracle 3. That the Tabernacle was built according to the Pattern in the Mount therefore the Patriarchs might please God before there was an outward Tabernacle 4. That the Temple tho' not tumbling to and fro as did the Tabernacle yet did not confine God to a certain place proved from Isa 66. v. 1 2. 2dly He truly retorts
of his Actings when he is not bound to give any account of his matters Job 33.13 yet thus far it is Recorded in Scripture N.B. That this Son of Zebede James did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth and that most unseasonably when Christ had been by a preceding Parable of the Vineyard teaching them Humility and that they who are fiâst may be last c. Matth. 19.30 and 20.16 To dream at this time of an earthly Kingdom and therein a distribution of Honours and Offices as in David's and Solomon ' days was an unfit motion to be made as a Request when Christ was going to suffers Therefore Christ rebukes him with his Brother Mark 10.35 to 39. that this should be his priority to have the first draught of the bitter Cup of Martyrdom here mentioned Whereas among the many faults in Peter of whom more are Recorded than of any one Apostle excepting Judas we do not find him pressing for priority at any time though the Church of Rome do gratuitously give it him The seventh Remark is God over-rules the Persecutors of his People and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save as here the Lord made use of Herod's Hypocrisie for the preservation of Peter 'T is said here Herod took Peter and cast him into Prison intending after the Passover to bring him forth as a Sacrifice to the People Acts 12.3.4 This Festival Solemnity lasted eight days Herod did not out-right Behead Peter with the Sword as he had done James but makes a pause during the Passover-days which Feast such a wretch could not solemnize out of Conscience and true Devotion but out of Hypocrisie only and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey therefore did he defer Peter's death till that time was over In the mean time as the Church had all this time to tugg hard with God by their prayers for Peter so God himself was at work also and in this Interspace sends his Angel to Release Peter from Prison and from Herod also Secondly From the Concomitants we have these famous Remarks As First Concerning Peter's Confinement The Enemies of God and bis People make the surest work they can with the Lord's Servants when the Lord permits them to become their Prisoners So they did to the Lord himself when they apprehended him the word was then of Judas Hold him fast Matth. 26.48 and afterward when they had Crucified and Buried him As they in his Passion did nail him fast to the Cross that he might not stir either hand or foot so in his Burial they Rolled a great Stone upon the mouth or door of his Grave made the Sepulchre sure sealing the Stone and setting a Watch to guard it Matth 27.60 66. Here was all imaginable care to prevent a Cheat in the case suppose he had been a Deceiver as they call'd him verse 63. Ob quantum inane how vain were the minds of those men as if the same power which was necessary to raise and quicken the Dead could not also with much less difficulty remove the Stone break ope the Seal and break through the Watch which they had set As all this was done to this green Tree Peter's Lord and Master so the like is done to this Dry Tree his Servant for Peter was not only committed to a strong Prison but there must also be no fewer than sixteen Souldiers to keep him there four of which took their turns the four Watches of the night to relieve one another two whereof were always present with the Prisoner and for greater security were bound with the same Chain to him the other two always stood at the Door or Gate N.B. All this probably was done to this Prisoner Peter because they not only had heard of the many Miracles he did but also how he had been delivered out of Prison by an Angel Acts 5.19 yet all this excess of care and caution for securing the Prisoner became as after a foil to illustrate the glory of God's Miracle The second Remark is When God's people are plunged into deep perplexities their only help they hope and expect must come in the way of prayer Therefore do the Church here pray for Peter verse 5. looking upon his suffering to be theirs and remembring the Apostle now in bonds as if they had been bound with him Heb. 13.3 Prayer was their last Refuge and proved the best Luther saith preces lachrymae sunt Christianorum Instrument a bellicosissima Prayers and Tears are the Christian 's most prevalent Weapons Here was more prevalency in the Church's Prayer than was in four Quaternions of Souldiers or in the strong Walls and in the Iron-Gate of that Prison The passage for prayer to ascend up to Heaven was still open and Herod with his whole Army could not block up that way though he had locked up Peter fast in his Prison And the Church here prayed for Peter with all the strength of their Souls with all the fervency of their Spirits and that without intermission as ãâã ãâã ãâã ãâã ãâã signifies that they plainly stormed Heaven Matth. 11.12 Those violent ones took it by force and prevailed for Peter's Release beleieving it seems God would hear them according to his promise Psal 50.15 Matth. 18.19 c. The third Remark is When God's Servants are asleep and in their greatest extremity can act nothing for their own ease or egress out of misery even then their God is awake and acting effectually in order to their deliverance N.B. Thus it was here for 1. Peter was now come to his very last night Herod resolved his Execution the next morning so that Peter was now upon the Pit's brink the Tyrant never designed to betrust him with another night but to change the next day into his long night of death the greedy Wolf had been too long all the eight long Passover days detained from worrying this Lamb of Christ he therefore long'd for the next morning that he might glut himself with Peter's blood the blood of James having only set Herod's mouth on watering for more Here was Peter in the utmost extremity of danger c. N.B. Yet 2. Peter was not broke of his sleep notwithstanding his eminent and imminent yea almost incumbent danger and death He was sleeping c. verse 6. Having rolled himself upon God and cast his Life into his everlasting Arms resigning his will up wholly into his Redeemer's will resolving that if he might no longer live Christ's Servant with all willingness he will die his Sacrifice Thus David laid himself down too and took sweet sleep in peace because the Lord alone made him to rest in safety Psal 3.5 and 4.8 Innocency only hath this advantagious blessing and a good Conscience can so acquiesce in the providence of God as to fear no evil
the Gentiles is supposed to be that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times Their success by God's blessing in their work is as followeth The second part of this History is their Progress after their Egress from Antioch wherein much Mystery is taught us in these following famous Remarks The first is Saul and Barnabas in order to their Preaching the Gospel to the Gentiles make their first Journey to Seleucia a Sea-Town of Silicia built by Seleucus nigh to Antioch and over against Cyprus a Town of good Note but mentioned here only because at this Port they took shipping and sailed to Cyprus whither they principally designed to go for their first work being guided thither by the Holy Ghost verse 4. Let us with Moses turn aside a little to behold this great wonder N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations The Reasons why some say 1. These two went thither that they might see how the Kingdom of Magog which Ezekiel mentions Ezek. 38.2 and 39.1 was Rooted out in that place according to that Prophecy and Promise c. 2. Others more probably affirm that they went thither because this was Barnabas's Native Countrey Acts 4.36 therefore patriam quisque amat non quia pulchram quantum quia propriam out of love to his Native Soil he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace But 3. 'T is best of all to say They were out of the free Grace of God directed thither by the Holy Ghost N.B. The Roman Histories tell us this Island Cyprus was so wealthy that the Roman Generals were invited thither or rather tempted by its Wealth to assault and subdue it as assured there was most Rich Plunder there and the Annual Tribute of that Conquer'd Countrey would prodigiously promote and replenish their Exchequer But Christ out of his Free Grace without any such external motive made a seizure upon this Cyprus by his Gospel directing his Apostles thither where a great Man with many others were converted to the Faith and a Church was gathered in it by their blest Labours Cyprus was antiently called Macaria or the Blessed Island because it so vastly abounded with all Temporal Blessings within it self and of its own growth but the Inhabitants thereof made a bad use of these good things of God from whom all good comes for they generally lived at ease and pleasure Fulness as in Sodom bred forgetfulness they dedicated their Land to Venus who was worshipped there and much filthiness was committed by them in that abominable Pagan Worship Notwithstanding all these Abominations overspreading that Countrey the Free Grace of God casts a look of Love towards sinful Cyprus the Holy Ghost directs these Apostles thither to Reclaim them from sin and to Reduce them to Christ So upon Acts 15.39 The second Remark is The first work of Saul and Barnabas in Cyprus was They Preached the Word of God in the Synagogues of the Jews at Salamis Verse 5. We must know that Cyprus was exceeding full of Jews and their Synagogues being the largest Structures were the most convenient Receptacles of large Assemblies especially in Salamis the chief City of Cyprus now call'd Famogusta situated on the East part of the Island over against Syria there they Preached not only to receive the greater Resort but especially because tho' they were sent unto the Gentiles yet was it not to be till the Jews had Refused the Gospel as after appeareth Acts 13.46 and 28.28 The Apostles were first to bless the Jews with the Gospel of Christ Acts 3.26 N.B. For Christ was properly the Apostles of the Circumcision Rom. 15.8 and Heb. 3.1 who therefore saith I am not sent save to the lost Sheep of the house of Israel Matth. 15.24 and accordingly he sent his Apostles out first to feed those poor scattered Sheep Mat. 10.5 6. Those he calls the Children of the house but the Gentiles no better than Doggs Matth. 15.26 Yet when those wanton and full-fed Children began to waste their meat and wickedly to crumble it into small pieces and cast it under Table upon the ground N.B. Then as saith that brave Believing Woman may dhe Gentile-Doggs lick up those leavings verse 27. as they did here The Vail of the Temple was Rent by Christ's Resurrection and the Partition-wall was now broken down that Jews and Gentiles met here together The third Remark is When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel from thence they travelled Preaching up and down the Island till they came to Paphos which was the farthest part of it Westward and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places Thither go they verse 6. to destroy that Diabolical Worship And there they met with a Magical Jew called Bar-Jesus which signifies the Son of Jesus so had he called himself as if he had been of the nearest Alliance to our dearest Redeemer The Syriack names him Bar-Shuma of Shem a name signifying a man of great Name and of high Renown for his Conjurations as another Simon Magus N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews their first way was to curse Christians by their daily prayers Maledic Domine Nazaraeis as they call'd them Their second was by Emissaries The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this of imploying many skilful in Magick Magicians mostly abounding at this time who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles as Jannes and Jambres those Sorcerers of Egypt laboured for a while to bring the Miracles of Moses into contempt till they were over-mastered N.B. And so was this Sorcerer here who was commonly call'd Elymas which is the same in sense with Magus as the other sense of Bar-Shuma is filius Inflationis because he being breathed upon by a Diabolical Inspiration used to Prophesie as it also signifies filius Vlcerum because he professed to undertake the cure of Ulcers yet could not this Bar-Jesus or Bar-Jehoshua which signifies an Healer heal his own hellish ulcerated adulterated heart for when that great Man Sergius Paulus the Proconsul of the Countrey and a docible person to good which is rare in the Worlds Grandees had sent for Barnabas and Saul desiring to hear the Word of God verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation and which this Sorcerer indeavoured with all his might to smother and disappoint verse 8. withstanding the Apostle's Doctrine and indeavouring to pervert the
mis-rule can be well enough Content with the concord and confederacies of the wicked for he will not have his Kingdom divided by such combinations as they are Conspiracies against Christ's Kingdom so they are the Corroborations and Confirmations of his own Therefore doth he only envy the happy Harmony of those that are the truly Religious This very consideration should be a sufficient caution to all good men least they be too far Imbarked into the Salt Sea of contention and that they do not overshoot themselves even in the best causes least if we be over hot one against another God's wrath may be kindled more hot against us all Wo and alas for those over sharp disputes and differences in our day My Soul doth mourn in secret for them We want the Angel that hath power over the fire to quench it c. Rev. 14.18 The second Remark is The best of Men are but Men at the best Those two Eminent Apostles being attempted to be worshipped at Lystra as a couple of Gods then staved off those blind Devotionists with crying out to them They were men of like passions with themselves c. Acts 14.15 and here they do testifie that same in their deeds which they there had affirmed only in words Their passions made them part as Abraham and Lot parted through a strife among their Servants Gen. 13.9 yet may we well suppose that their passions did not destroy their habits of Grace infused into both their hearts by the Holy Ghost They being good men both of them still kept the Unity of Faith in the hond of peace And though Barnabas were more blame-worthy according to the Judgment of the Greek fathers who say Paul only sought that which was just but Barnabas that which was Humane Divine matters ought to be consulted in the cause of Christ more than natural Relations which are oft times cloggs in clear duty And John mark 's pusillanimity in declining the hardships and Hazards of the Ministry once might well be judged that the same might be his Temptation again in their second enterprize N.B. Notwithstanding all this yet Barnabas being so good a man and full of the Holy Ghost Acts 11.24 could not but retain his cordial friendship with Paul and Paul must do the same with him having still an holy respect of and an hearty Prayer for one another as undoubtedly it was no otherwise betwixt Lot and Abraham though they parted asunder 't is clearly intimated Gen. 18.31 that Abraham prayed for Lot in Sodom not giving over begging till he had prevailed with God in Baiting from fifty to ten and then might Abraham hope that peradventure ten Righteous persons might be found in Lot's numerous Family for the sparing of Sodom and her four Sisters Gomorrah Adimah Zeboim and Zoar however Lot was preserved at Abraham's prayer for him and Charity bids us think that Righteous Lot prayed also for Abraham The third Remark is The Sincere reproofs of the Righteous to Offenders are singular and real kindnesses Psal 141.5 So they proved here c. And Solomon saith Rebuke a wise man and he will love thee Pro. 9.8 to wit for that faithfulness he findeth in thee and for that benefit he receiveth from thee Open Rebuke is better than secret Love Pro. 27.5 And faithful are the wounds of a Friend verse 6. though they put a man to some shame and pain too for the present yet afterward they do good and therefore are more desirable than flatterys because beneficial such woundings or smitings with the Tongue as they do prevent the evil consequences of sin so they are the best acts of the most faithful friendship Thus Paul's severe reflections upon John Mark here was so blest to him say the Greek Fathers also that it made him for the future more diligent and valiant in the cause of the Gospel which occasioned that kind Salutation Paul giveth him Col. 4.10 and which sheweth they were reconciled again and came into friendly and familiar fellowship This Mark repented of his sin and became profitable to Paul for the Ministry as Paul tells Timothy 2 Tim. 4 11. and was with Paul at Rome Phile. v. 24 as his Fellow-labourer and Evangelist and least the Church at Colosse or any of the other Churches should take up a prejudice against Mark for his leaving Paul and his company in Pamphylia Acts 13.13 therefore doth Paul give orders that if he came amongst them they might kindly entertain him as he was Peter's Spiritual Son 1 Pet. 5.13 Col. 4.10 And though Barnabas by standing so stiff for his Nephew against Paul his faithful Fellow-traveller had much disgusted him when Natural affection sway'd that good Man over much in the case of his Kinsman yea and again in his being found halting with Peter Gal. 2.13 rather than he would walk uprightly with his old Associate Paul verse 14. for the which Paul reproved them both yet doth Paul make an honourable mention of this same Barnabas 1 Cor. 9.6 matching him with himself in equal Apostolical power which flowed from his great holy ingenuity as it was in Peter to make such an honourable mention of Paul who had reproved him 2 Pet. 3.15 Oh! that all differences among Saints were thus amicably composed as here c. CHAP. XVI Paul and Silas sent out again NOw those two great Apostles being thus divided about their Companion in their work go their several ways Barnabas takes Mark and goeth to Cyprus that Island in the Mediterranean Sea and which was Barnabas's Native Soil Acts 4.36 After whose sailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey 't is probable not much not only because Christ had foretold that such seldom meet with good success in their Ministry John 4.44 but also because had Barnabas's labours among his Kindered and Acquaintance been answerable to his Love and Affections toward them the Sacred Scripture could not have been silent concerning any such success And this may moreover be the more doubted because we find not that Barnabas and Mark were now sent away to Cyprus by any solemn Recommendation of the Church at Antioch as Paul and Silas were to their work they two were Recommended unto the grace of God Acts 15.39 40. that they might have the Spirits conduct and assistance but not a word of the Church's prayer for Barnabas and Mark when they sailed to Cyprus Therefore have we a distinct and exact account of Paul and Silas's Travells Actions and Success in their Perambulation through Syria and Cilicia confirming those Churches that had lately been planted in those Countreys Acts 11.19 and 15.23 c. to which also the late Decree of the Council at Jerusalem was directed that they might by their exhortations and answering of offered objections be incouraged to persevere in the profession of the Gospel of Christ which they had heard Acts 15.41 The sacred Journalls of Scripture do Record their Stations and Actions first in Asia and then
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word ãâã ãâã ãâã ãâã ãâã verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hââ after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the âârst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word ãâã ãâã ãâã ãâã ãâã to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
also because none were so Skilful for squaring Stone and hewing Timber as the Sidonians who lived saith Grotius among Woods and Quarries so they were train'd up therein Mark Thirdly Several Men have their several gifts saith Peter Martyr and several Countries their several Abilities and Commodities Solomon had Materials within himself for Lebanon was either wholly or in part in his jurisdiction saith Peter Martyr therefore he desires not Hiram to give him Cedars which were his own already but Hiram had the Artificers whom Solomon desired him to send to exercise their Curious Art and Skill upon his Materials N. B. This was not without a Mystery that the Sydonians and Tyrians who were ingenious Gentiles must be called in to assist Solomon's Servants who were Hebrews in this building of a Temple for God Not only saith Peter Martyr to teach us that it is lawful for pious persons to make use of Impious Ethnicks Arts both Writings and Handy-works as occasion is offered but more especially it holds forth the call of the Gentiles Tho' the Jews only meddled with the Tabernacle of Moses in the Wilderness yet Solomon's Temple must not be built in that Holy City Jerusalem the Metropolis of Canaan without the aid of those Gentile Tyrians The Jews whether they will or not will must not build up the Gospel Temple or Church of Christ without the concurrence of Gentile Believers Paul said the Jews together with us Gentiles make up an House for God Eph. 2.13 14. Mark Fourthly Solomon's Commutative Justice in promising a due proportion of wages for those Tyrians true work the Workman he judged was worthy of his wages which he propounded Hiram gratefully accepts of his proposal v. 6 7 8. and Solomon as punctually performs the Contract in sending food a scarce Commodity in Hiram's Country having its supplies from Judea Ezek. 27.17 Acts 12.20 Materials Hiram exchanges for meat with Solomon v. 9 10 11. The Second Cause after the matter is the form of the Temple implyed in ver 12. namely in Solomon's Wisdom wherein he increased more and more not only because he shewed so much Wisdom in transacting this important League with King Hiram tending to the Temple building as Peter Martyr saith but 't is said here the Lord gave Solomon Wisdom as an additional gift to Chap. 3.12 and Chap. 4.29 namely Architectonick Wisdom an artificial skill in contriving and carrying on stately Structures a dexterous discretion for this present purpose God giving him the Idea or notion of the Temple in his mind as a model whereby the future fabrick was to be framed The Third is The Efficient Cause and this is twofold Instrumental or principal the Instruments were three 1. Labourers such as were stone-cutters and hewers of Timber 2. Porters that bare burthens as stones out of Quarries and Timber to the Carpenter's hands and 3. The Artificers that fitted both the Wood and the Stone for the Fabrick v. 13 14 15 17 18. then the principal Officers were the Master-Builders over-seeing all v. 16. Remarks hereupon are First The polished materials for this Typical Temple were two-fold First the best of Wood Cedars which God himself did point out to be done 2 Sam. 7.7 because 't is a wood most sound strong fragrant and durable not knotty nor subject to worms c. and secondly the best of building-stones call'd Costly even for the foundation v. 17. even Marble of all sorts the very foundation-stones were not rude and rugged but they were both of great value and well hewed that they might bed the better tho' they could not afterwards be obvious to the eye when under ground This was done not for necessity saith Peter Martyr but for Magnificency and to signifie to us that as the whole Temple did Typifie the whole Mystical Body of Christ which is his Church built up with growing stones and green Timber sanctified in Christ Jesus call'd to be Saints 1 Cor. 1.3 Cant. 1.16 17 c. So this foundation represents Christ the Foundation of the Church 1 Cor. 3.10 Eph. 2.20 Isa 28.16 hid from the World yet precious in himself c. And it teaches also that God is not all for the eye but pleases himself with his Saints hidden worth Remark the Second is God's tenderness to Temple-Builders those Labourers were one mouth labouring in Lebanon and two months at home by turns v. 14. their time of rest at home with their Relations was double to their time of labour N. B. Let Superiors learn from God and Solomon here to make the yoke as easie as they can to their Inferiours lest they lose their Affections and procure their Imprecations Remark the Third is that of Dr. Hall the Temple was all framed in Lebanon but it was set up in Sion So that neither Ax nor Hammer was heard in that Holy Structure all the noise was in Lebanon to fit every thing for its place made nothing but noise there but nothing in Sion save silence and peace Chap. 6.7 N. B. What ever tumults be in the World let Concord be in the Church Remark the Fourth Those Stone-squaring Giblites v. 18. were Pagans Ezek. 27.9 Psal 83.7 yet used about the Temple for their Squaring skill So Humane Learning may be used in Divine Discourses so it be not for vain ostentation for that is to make a Calf of the Ear-rings brought out of Egypt The Last Cause is the End for which this Temple was built It was unto the Name of the Lord God of Israel v. 5. when Solomon had no Satan or Adversary against him v. 4. the Devil was then Chain'd up but after this broke loose and because he could not hinder this will not only imitate it but endeavours to out-do it in Diana's Temple at Ephesus Act. 19.27 28. which was built unto the Devil's Name and not only built of Cedar like this of Solomon's as Vitruvius relateth but was likewise longer and larger than was this at Jerusalem as other Authors do assure us 220 years in Building and built in a place where no Earthquake could move it 't was 425 foot long 220 broad and had 1â7 Pillars given by so many Kings c. The End why Solomon built his Temple is mention'd again Chap. 6. v. 12. he Built it for the Lord. 1 Kings CHAP. VI. THIS Chapter is a sacred Narrative of the Magnificence and Splendor of Solomon's Temple The General Remark first upon it is This Temple of Solomon was the most Famous Fabrick that ever was framed in the whole World Barbara Pyramidum sileat miracula Memphis c. Tho' the Egyptian Pyramids Diana's Temple c. were most stately Structures yet none of the Seven Wonders of the World were ever accounted comparable to this Temple of Solomon as appeareth by many Testimonies of Learned Authors as First That of Alsteda a Man who was aliquis in omnibus a Magazine of all kinds of Science both Humane and Divine he saith in his Encuclopedia lib. 15. pag. 1593. his
Multitude resorting to Worship in the Temple at the Feast 2. For what cause because they Preached the Resurrection by Jesus verse 2. This grieved them as Moab was at God's Israel's Numb 22.3 4. and made them sick of the Devil 's fretting Disease No wonder that the Sadduces were vexed at this Doctrine for they denied the Resurrection c. but also the Priests c. were angry not only because these two illiterate persons took upon them to Preach to the People in the Temple without their License and Ordination not understanding the Apostle's extraordinary Call and therefore look'd upon it as their duty to suppress them but also because these Intruders into the Preaching Office as they judged them did both assert the Resurrection of Christ which they had given a great sum of Money to the Souldiers for stifling the report of Matth. 28.12 13. and their own Resurrection also through Jesus suppose they should be slain by the same hands which had slain their Lord and Master This did joyntly so anger them to such a degree that they plainly did eat up their own hearts in their fretting Leprosy of Envy because they could not come to tear out the hearts of these two holy Apostles being restrained by an almighty invisible hand for this time 3. How far God suffer'd those Persecutors to proceed verse 3. as to Degree and to Durance They laid hands upon them even those very wicked hands so call'd Acts 2. v. 23. which was yet besmeared with the precious Blood of the Lamb of God Their strongest Argument as of all wicked Persecutors must be Club-law and Violence Argumentum Baculinum is better with them than Aristotelicum Now the Apostles began to experience the truth of their Lord's words Luke 21.12 They shall lay hands on you c. They put them in hold not cast them into the Jayl or into the Dungeon but delivered them into the Sergeant's hand for their forth-coming the next day it being now Evening verse 3. The Lord Tempteth not his Servants above what they were able 1 Cor. 10.13 They were yet but young Pupils in Christ's School they must not have Trials beyond their strength at the first but gradually learn to bear the Cross Tender Plants are nourished by soft Rains whereas a Violent and Dashing Shower would destroy them before they be grown into the stability of a strong Tree God knows our frame and remembers we are but Dust instar fictilium poor Potter's Vessels easily broken as all such brittle matter is Psal 103.14 Therefore God suffer'd not Persecution to break in upon this New planted Church with over-much Violence at the first These two Apostles were not immediately Jayled but only Bailed promising Appearance on the Morrow c. Beside the Sun of Righteousness their Lord Christ was but newly departed from them therefore was it not suddenly As the Pitch Darkness of the Night of Persecution with them God's design is gracious when he chastizeth his Church and Children 't is not to crush them with the Cross but to correct them for their profit as a Father doth his Children Heb. 12.14 4. What was the Event of this offer'd Violence verse 4. God over-ruled it for this his Church's Advantage and wonderful Increase by a New Addition of five thousand Souls more to it Note This Number seemeth the more probable to be a New Accession distinct from the Three Thousand aforementioned Acts 2.41 because to call but Two Thousand now added by the name and number of Five Thousand is a manner of numbering very unusual to the Tenure of the Sacred Scriptures However suppose it to be only the Increase of that lesser number yet was it a most goodly and wonderful Draught of Fish by those two Fishers of Men at the second casting out the Net of the Gospel This was a New Confirmation of that Old Adage Sanguis Martyrum est Semen Ecclesiae The Blood of the Martyrs is the Seed of his Church The more that the Church is molested the more she is multiplied as she was in Egyps Exod. 1. v. 11. Though these two Apostles were now in hold yet behold the Evidence of Divine Power this Church flourished the more by these frownings of Men upon her and was protected from all the Outrages that the Devil could stir up against her What Pliny saith of the Lilly that it groweth up and is increased by its own Juice which floweth from it and droppeth down upon its Root Sure I am this holdeth most true of the Church This leads to the second Branch in the view of the first Church 2ly Let us take a prospect of the Prosperity of it the White of the Mercy which gave light and lustre to her Black of Misery This contained the marvelous Deliverance of the Two Apostles from their present disturbance and confinement which consisteth of Antecedents Concomitants and Consequents thereof 1. The Antecedents have the Apostle's Tryal wherein is their Accusation and their Apology with the Issue of both 1. They are Accused by the Priests c. who damned both their Doctrine and their Miracle Acts 4.7 They do not only question their Power saying Who made them Illiterate Fellows Doctors or Teachers being uncalled and unsent by their Sanhedrim but also whether they had not cured the Lame Beggar by a power derived from the Devil and not from God by vertue of the Black Art and not by the Gift of Christ's Spirit Tho' the Miracle it self gave convincing light sufficient to demonstrate that it was Heaven-born yet were they willingly and wilfully ignorant hereof and inquire thus that they might find matter out of the Apostle's own mouths for which they might punish them 2. The Answer of Peter to this Accusation verse 8 9. put them to a non-plus saying Ye Rulers c. we have done a good deed c. The end of your Office is to be a Terrour to Evil-doers and to praise them that do well c. Rom. 13.3 4. as your selves cannot but acknowledge and therefore ought to incourage and protect us We are no Necromancers of the Devil but the Apostles of Christ who hath inabled us to work this Miracle and in whose name all Salvation for Soul and Boây is wrought though ye who should be Builders have rejected this Principal Stone more precious not only than Baal the God of Ekron in whom Idolaters but also than Moses in whom ye trust This boldness of Peter in daring now to Preach Christ so confidently to the whole Council who had been before frighted into a denial of him by a silly Wench did so confound them together with that ocular Demonstration of the Lame Man who used to lie down now standing upright beside the Apostles that they had nothing to say and were at as great a loss what to do though they thought power enough was in their hands to have the Victory verse 10 11 12 13 14 15 16. Though they scrupled not to be unjust in condemning the Apostles
for working such a notable Miracle as all the Countrey rang of yet loth they were to seem to be so Therefore consult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God or the Salvation of their own or others Souls 2. The Concomitants when they had thus conferred in this Cabal about finding out the best Expedient for stifling the Gospel the Result of clubbing their Wits together was to lay their thteatning Charge upon the Apostles 1. Not to Preach publickly or privately in the Name of the Lord Jesus Nor 2. To Pray in his Name Nor 3. To work any more Miracles by it Thus those Unjust Judges pretended to be so far good-natur'd as to pass by the former fault provided the Apostles would promise to do so no more but be bound to their Good-behaviour for time to come yet intended by this principal piece of Policy to keep the People in Ignorance most mischievously lessening their Light as Cheats use to do that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery verse 16 17 18. Both Peter and John agreed in one and the same Answer as being acted by one and the same Spirit saying We are not concerned at your Threats and Edicts nor solicitous what will best bring us off at present out of your hands but we do appeal to your own Consciences whether God will excuse us If we against his Commands do obey yours Will ye bear us harmless against the Woe God denounceth against us if we Preach not the Gospel 1 Cor. 9.16 Ye command us that which is morally impossible unless our Tongues were cut out c. verse 19 20. They were now filled with the new Wine of the Spirit and their Vessels therefore must either vent or burst See Jer. 20.9 Psal 116.16 and Acts 17.16 This Authority of God being thus opposed to Man's these Rulers were over-ruled to dismiss the Apostles not from any sense of their own Sin or dread of Divine Wrath but for fear of losing the People's Favour verse 21. God used this means to Restrain these Ruler's Rage c. 3dly The Consequents hereof 1. The Apostles thus marvelously delivered and dismissed Return to the Church and relate to them their marvelous Deliverance v. 23. incouraging them to hope for the like Salvation in the like service and suffering 2. This occasioned the Church's Prayer in Joint-Communion Wherein God's Omnipotency in Creating and Governing the World doth afford their first comfort against their present sufferings and future also verse 24. This Master-controuler will manage all for his own Glory and his Church's good Rom. 8 28. Then do they apply the Prophetick Oracle of David Psal 2.12 to their own State at this juncture Act. 4.25 26 27 28. shewing what a meer madness it is in Men whether Jews or Gentiles to oppose Christ for he will prevail mangre the Malice of angry Men and inraged Devils Hence the Psalmist begins that Psalm with an abrupt Leâââd or why in an angry Interrogation as if he had said What are ye all mad ye many and ye mighty to attempt a Design whereof ye can render no good Reason nor ever expect any good success c Then they petition that God above would behold Men's threatnings below c. Act. 4.29 and that Christ might magnifie himself not them both by their Oracles and Miracles verse 30. The effect of it was a gracious Answer from Christ testified both by an Earthquake and a fresh Effusion of the Spirit verse 31. Note Thus the Gospel grew by opposition and would do so now were we but awakened by our Dangers to a more fervent praying as they were here The Conclusion is the present State of the Church 1. In its Teachers many Miracles unrecorded were wrought by them beside their Magnanimity in Preaching 2. In the Hearers both Unanimity as if one Soul had moved all the Bodies of that Multitude and Liberality in contributing the Manner how the Matter how much and the End for what use verse 32 33 34 35. more particularly in Barnabas verse 36 37 Many Believers lived far from Jerusalem which was shortly to be destroyed therefore this Act was peculiar to this time and place 3. Great Grace was upon all verse 33. as if dropp'd down from Heaven both gratis data gratum faciens that Grace freely given and that also which makes truly gracious shining forth in the carriages and countenances in the speeches and actions of both Apostles and Auditors so that all call'd them blessed c. Isa 61.9 c. CHAP. V. Of Ananias and Saphira 's Sin and Death THE Church is ever like the Land of Canaan which was a Land of Hills and Valleys Deut. 11.11 So is she sometimes up and sometimes down now abased and now exalted by the turning Wheel of Providence Now that Envious One the Devil envying the great Grace which gave a great Grandure to this primo primitive Church began to sow his cursed Tares The Perils and Impediments of this growing Gospel-Church became now twofold 1. Internal and 2. External 1. The Internal was the Hypocrisie and Perfidiousness of Ananias and Saphira in their committing Sacrilege The matter and form of the sin of these two Sacrilegious persons were that they both Man and Wifâ conspired to defraud the Church of part of the price of their sold Possession c. Acts 5.1 2. The Adjuncts of this Sacrilege wherein is comprehended the punishment of it are expressed by their Quality upon the Offenders and by the Effects in the Church The Quality of the Punishment is described 1. Upon Ananias the Husband whom Peter first accuseth for lying at the instigation of the Devil and in defiance of the Holy Ghost verse 3 4. and then for Theft which he also aggravates from his own propriety by right of Law therein verse 4. whereupon follow the convicted Man's sudden Death verse 5. and after that his immediate Burial v. 6. which struck all the Auditors and Spectators with a dreadful Awe after verse 10. Then 2. Upon Saphira the Wife whom the over-ruling hand of God brought in at that juncture when all these things had happened to her Husband verse 7. She upon examination confesseth the deed verse 8. for which she is condemned verse 9. and immediately executed verse 10. This produced wonderful Effects as those without the Church wondered at and magnified this Discipline so those within were marvelously strengthened and the Church by these and other Miracles wonderfully increased verse 12 13 14 16. The Remarks and Mysteries held out in all those Histories thus analysed may more distinctly and particularly be thus amplified and inlarged upon That concerning Anania's Story concerning his sin and punishment for it hath this 1st Remark relating to his Name the same with Jer. 28.1 which signifies the Grace of God so Canan-Jah signifies in the Hebrew Language Conveniunt rebus nomina saepe suis