a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
is call'd Mishneh-Torah the Second Law so 't is supposed she dwelt in the Second Part of the King's Palace and the King and his Courtiers having longer experience of the eminency of her Prophetick Gifts they minded more the Message God sent than the Messenger by whom God sent it to them Mark 7. The Answer this Prophetess sent from God to the King was that 1. which related to the People which the King must know v. 15 16 17 and 2 Chron. 34.23 24 25. wherin she 1. styles the King Man to mind him of his Mortality not out of contempt whereof Kings have need to be minded N. B. King Philip ordered his Page to cry every Morning to him Remember thou art but a Man Huldah here speaks from God with whom there is no respect of Persons so might say tell the Man yet owns his Royalty in adding that Phrase that sent you unto me She 2. denounces all those Judgements declared in Deut. 28. which Munsterus saith was the part read to Josiah were just ready as a Fire to fall upon the Heads of the Jews for their notorious Idolatry Impiety and Impenitency which should not be quenched till it burnt them as we say out of all House and Harbour c. But 2ly that of the Divine Oracle which relateth to Josiah himself 1. She giveth the King his just Title but to the King of Judah ver 18. whereas before she had call'd him only Man ver 15. N. B. Piety is no Enemy to Mannerly Civility 2. She declares her Message not as any private Motion of her own heart but as from the Lord again and again ver 18 19. She saith 3. because thine heart was tender easily touched with the least Sin and easily dissolved into Tears and Tenderness because thou hast been Humbled therefore shalt thou die in peace and not see this Curse executed ver 20. Mark 8. And last How happy it is in an impetuous Storm to be a gentle Reed which stoops and stands whereas the sturdy and obstinate Oak that will not bend is blown up by the Roots by its standing so stisly against the strongest Gusts of God's Judgments N.B. Huldah was not a lying Prophetess for tho' Josiah died in War Chap. 23.29 yet died he in peace say Enpennius and Sanctius for when he died his Kingdom had a publick Peace and tho' he was slain yet not by an Enemy that had any Quarrel against him or his Kingdom Beside he died in peace with God and with his own Conscience and was not only taken from the evils to come Isa 57 1 2. but also was by Death translated unto everlasting peace c. 2 Kings CHAP. XXIII THE First Part of this Chapter is Josiah's calling a General Council to Renew their Covenant with God ver 1 2 3. and 2 Chron. 34. ver 29 to the end Remark the First The Prophets that were present at this Council saith Menochius were undoubtedly Jeremy with Baruch Zephany Vrijah of whom we read Jer. 26.20 c. and Huldah the Prophetess to which Vatablus adds that tho' these same were at first absent yet through the care of this Godly King they were all call'd to Assist in the Assembly yea and the Children of the Prophetess also and the People of all sorts because all had Sinned and so all are call'd to repent of their Sins Remark the Second Josiah call'd this Convocation that he might ensure the Promise to himself the better and if possible to avert the Judgments of God threatned against the People by Huldah the Prophetess He caused one of the Priests to read the Covenant contained in that Book of Moses's Manuscript and he constrained by his Royal Authority all that were present to take the Covenant 2 Chron. 34.33 saith Junius to which Lavater adds N. B. Good God what need have we of another Josiah at this time when so many Abuses abound among us Remark the Third The People pretended and professed that they would stand to the Covenant in forsaking Idolatry and in following the Commands of the True Jehovah giving their Personal consent each for himself and binding themselves by Oath to perform it but the most of them Dissembled as is apparent 1. from the Prophet's complaint concerning them in the time of Josiah's Life Jerem. 3.6 10 11. They turned not to God with all their heart but dealt deceitfully and therefore he exhorts them to Plow up their Fallow Ground c. Jerem. 4.3 and wash thy self from wickedness c. ver 14. And 2. 't is apparent by the Peoples Revolting and running so openly and impudently into Idoaltry after Josiah's death Yet this good King hoping the best of them brought them to be bound to their good Behaviour by the Sacred Bonds of this Solemn Covenant who himself stood to it sincerely and with his whole heart tho' they stood to it feignedly and with their mouth only The Second Part of this Chapter 2 Kings 23. is a larger Amplification of this good King's Reformation from ver 4 to ver 27. which he began in the Twelfth Year of his Reign 2 Chron. 34.3 the farther carrying on of which is described there ver 4 5 6 7. Jeremy began to Prophesy in the 13th Year of Josiah Jer. 1.2 to help forward his begun Reformation which yet went on very slowly not through any Negligence in Upright Josiah but by backwardness of both Princes and People in whom Idolatry was so fast Rooted that Josiah spent his 13 14 15 16 and 17 Years in its extirpation and 't was not till his 18th Year 2 Chron. 34.8 that the Copy of the Law written with Moses's own hand was found in the Temple c. as is spoken of before Tho' some do suppose that this Reformation here related was wrought before upon the Grounds afore mentioned yet let us take a fresh Review of it as it lies Recorded in order of Place in this Chapter omitting the order of Time and then may we admire with Dr. Lightfoot the Remissness of both Princes and People in Retarding this Reformation which Zealous Josiah began in his Twelfth Year yet 't is almost incredible how much Filth remained to be removed in his Eighteenth Year as 2 Kings 23. relates Remark the First Upon his Reforming the Temple and Places adjacent Mark 1. He Removed all those Vessels and Vtensils that had been made for the Worship of Baal ver 4. and tho' some of them doubtless were of precious Matter and curious Workmanship yet this pious King would not permit them to continue but either burnt them or pounded them into Dust near to the Brook Kidron and such was good Josiah's Abhorrency of them that he did not cast the Ashes of those Abominable things into that Town-Ditch c. they shall not have any place in his Kingdom that Holy Land of Judah saith Cajetan but carrys them to Bethel belonging to the Ten Tribes to pollute that place which had been the chief Throne of Idolatry say Junius Vatablus
down to the Earth hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for the body comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo to bind for the Soul is bound as by the foot in the body so cannot mount up aloft as it doth when Death dissolves the Cord that binds it here below A gracious Soul doth therefore cry out unto the Lord of its own wretchedness herein to wit 1. of the body of sin that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seed-plot of all sin which is so bred in the bone that it will not out till our bones as Josephs be carried out of the Egypt of this world and 2. of the body of death as it is a receptacle of all Diseases the Soul now dwells in an unwalled unfortifyed City exposed to many Distempers like the Picture of Man in the Almanack that hath rays of Arrows shot against his Head Neck Shoulders Breast Bowels Thighs Legs Feet and all parts which at last ushers in death it self All this makes Paul and every pious heart cry out And if the betrothed Damsel cry out though defiled she shall not dye Deut. 22.27 Bernard calls the body Sperma foetidum stinking seed before birth Saccus stercorum a bag of dung in life Et cibus vermium Meat for worms after death At the best 't is but the living Coffin of the Soul as the Grave is the dead Coffin of the body hence the Greek word for the body is derived of a word that signifies the Grave as before In short the body in the faln estate hath not onely lost its primitive glory whereof so little is left that it serves as Jobs Messengers only to bear testimony of our great loss but 't is also become a great clog to the Soul and an occasion of much sin 't is not onely the Harbour of much natural and corporal but also of much Spiritual corruption and as it was one of the Torments the Tyrants put upon the Primitive Christians to tye a dead body to the living one till the stench of the dead had destroyed the living so 't is no less a torment to a sensible Soul to be tyed to this body of sin and of death the stench whereof makes the Saints cry Oh wretched we c. and we desire to be dissolved and to be with Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far far far better So much of the whole in general now 2ly of the parts in particular take a prospect how each member of the body is corrupted by the fall The Eye before was a most beautiful window to let in saving light and holy instructions into the Soul The Eye was an Holy and Honourable Member of the Body not only call'd a window but also a Looking-glass because Men learnt by the Eye to make them If the Chrystalline humour were not back'd with a black humour the Eye would give no reflexion so if Glasses were not back'd with Steel or Tin and Silver they would not reflect the Rays A whole bundle of wonders are in the Eye As 1. That it should be a Looking-glass as well as a window 2. That it should be of no colour yet behold all colours no sooner is the Eye coloured yellow with the Jaundise but all colours then seem yellow to it 3. That a Man should have Two Eyes yet receive but One sight at once because the Optick Nerves meet in one Middle 4. That the Eye being so tender a part as not to be jested with should be so strongly guarded with Tunicles especially the Apple of the Eye call'd in Hebrew Ishon the little man of the Eye Ishon and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little Girl or Daughter of the Eye as Bath-Gnaijn Hebr. signifies which is the tenderest piece of the tenderest part hence David Psal 17.8 prayeth that God would guard him many ways as the Apple of the Eye is guarded with many even with five Tunicles 5. Naturalists tell us also that whereas all other Creatures have but Four Muscles in their Eye one to turn it downward another to hold it directly forward a third to turn it to the right hand and a fourth to turn it to the left but God hath placed a fith Muscle over and above all those four Muscles aforesaid in Mans Eye that he may turn up his Eye to Heaven which no unreasonable Creature can do in his calling upon God 6. That this little Candle of the Body the Eye should have such a vast Elevation of sight to light us through the void space of all the Regions of the Air and through all the Seven Orbs of the Heaven to the Eighth which is called the Sphere of the fixed Stars and from which if an ascending line could be drawn perpendicularly as some have curiously calculated it would be a Journey of five hundred years long to it 'T is a vast distance betwixt the Eye and the Sun this is Mathematically demonstrated in as much as the Sun is one hundred and sixty times bigger than the Earth yet seems it but a small body to the Eye because of the great Gulf betwixt them and for ought we know the fixed Stars are as high above the Sun as the Sun is above us the least of which Stars are reckoned fifteen times bigger than the Earth and because of that vast distance appear but as spangles yet the Eye can ascend so high and that in a moment in the twinkling of an eye yea and which adds to the wonder without weariness too The Eye is not tired with travelling thither as the feet are with footing but a little way All which shows what a curious Fabrick the Eye is how much more the Eye of Faith to which nothing can be unpassable or impossible that Eye of the Soul will either find or make a way to the highest Heaven through all difficulties But now Alas 't is become a loop-hole of Lust being top-full of Adultery 2 Pet. 2.14 and is indeed the broker 'twixt the Heart and the Object to make up the sinful bargains of all other sins even the breaches of all Gods Commandments Hence God hath given a covering to the eye not only a natural as the eye-lids but also a moral covering Gen. 20.16 It was at this Cinque-port that Satan first entred and conveyed the first sin into the Soul of Eve Gen. 3.6 and by this Casement the Devil let in so much filthy corruption into the old world as no less than an universal Deluge could wash it clean again Gen. 6.2 5 7. and the Tempter finding this Engine so successful both at the beginning and at the ending of the old world did promote his Hellish projects by it ever after as Josh 7.21 c. Many Millions have dyed of the wound in the Eye 't is one of the Devils three grand Instruments as David had his three Chief Worthies to fight his Battels 1 Joh. 2.16 And as it was said of Abishai that he was the chief of the three of Davids Heroes 1 Chron.
till he vvas avvaked out of sleep but immediately he Rose up and Address'd himself to his Business which intimates he understood his Author from the plainest manner of speaking to him vvithout any Ambiguity in so Arduous an Affair 'T is beyond all doubt that Abraham vvas fully satisfied his Call vvas from God that nothing God commandeth can be against Nature seeing God is the Author of Nature although he sometimes vvork against the ordinary course of Nature and that God having most justly inflicted Death upon all both good and bad hath a Soveraignty to take avvay any Mans Life vvhich he first giveth 't is not mans Act but Gods and therefore his special Commands herein cannot be othervvise than most Just and Righteous and though this Divine Precept seem'd to cross the Divine Promise that in Isaac Abraham's Seed should be called and multiplied c. yet Abraham's Faith conquer'd that doubt also being assured that God was able to raise up Isaac again from the Dead Heb. 11.19 Answer 3. God did not give this harsh command with any intention that Abraham should put it in Execution but 't was only to try him how far he would obey upon a bare command 't was not that he should do it but to prove him what he would do not as if God without this Experiment had been ignorant of his Sincerity but to leave it as a Pattern of Obedience to all Succeeding Ages and to hold forth that the Grace of the New Nature could conquer the Corruption of the Old this plainly sheweth how Grace overcometh Nature and how 't is an Act of pure Obedience to be carried forth against Nature upon a bare Command He that thinks nothing too good for God can be willing to Offer up all his worldly Hope and Joy to him much more his Dilecta Delicta or Darling Best-beloved Lusts though as dear as a Right Eye or a Right Hand Mat. 5.29 30. If the Lord but say He hath need of this or that Creature-Comfort much more of any cursed Corruption we must immediately lose it and let it go Mat. 21.3 We should then say to whatsoever God sends for from us Get thee hence Hosea 14.8 Yea be willing to pollute what we before did perfume Isa 30.22 We should have nothing to do any more with these Idols c. Could we but thus Offer with Abraham we should certainly rest with Abraham even in his very Bosom The second Enquiry is what were the difficulties of Abrahams duty under this Command of God The Answer brings us to the Actor and Action the two last parts of the second division The Actor Abraham meets with many difficulties in this Action of offering up Isaac there is a Climax or gradation of aggravations As 1. God saith not to him take thy Servant but thy Son man may better spare his tools he labours with than his limbs he lives by Servants Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but living tools or Instruments wherewith a Master manages his work whereas a Son is as the Juicy branch of a fruitful Tree or as a lively Member of a living Body the loss of which endangereth the life of the whole I have seen a Vine bleed uncessantly upon the lopping of its branches at Spring-time which might have bled to death had I not taken care to staunch its bleeding and some have known the cutting off even of a mortified member in the living part thereof to prevent a gangrene hath caused the party to die Oh then what a Cutting Killing Command was this to Abraham Take not thy Servant but thy Son 2. Thy only Son Had he had many Sons the Tryal had been more bearable but when it was his one and all his only Son Ishmael being now under Abdication and Expulsion Gen. 21.14 Here was another aggravation For a Tree to have but one Branch and to have that lopped off for a Body to have but one member and to have that dismember'd Oh how intolerable is this for both these to be made as empty Trunks and Insignificant Carcases 3. Yet higher whom thou lovest Gen. 22.2 Isaac was a gracious and dutiful Son obebedient both to his Earthly and to his Heavenly Father and therefore Abraham did love him the more had he been some graceless Son his grief had been the less 4. Higher than that Isaac was the Son of Gods promise in him shall thy seed be called So he was the Son of all his Fathers hope of Posterity yet his expectation hereof and of the accomplishment of Gods promise given to relieve him when his mouth was out of tast with all his other mercies as Victory Gen. 14. Protection and Provision Gen. 15.1 He could take no joy in his former Conquest or present promise because Childless v. 2. must by this means be cut off in the offering up of Isaac 5. Still higher ipse primus Author inusitati exempli c. Saith Philo Abraham must be the first Author of such an unparallell'd practice in Sacrificing to God Mans-Flesh To be first in a strange road and to walk in an untrodden path is unsafe and uncomfortable Especially In such an unnatural a matter under all the foregoing yea and the following circumstances 6. He is Commanded to kill his own dear Son with his own holy hands had he been bid to Sacrifice his Servant Eleazar of Damascus Gen. 15.2 Or had this Servant been bid to be Isaac's Executioner for Abraham the Tryal had been less grievous No it must be done with his own hand to his own and only beloved Son 7. He must offer him up also as a burnt offering so that no relick or remainder no Monument or Memorial of him must remain or be reserved but the whole of him must be all burnt to ashes 8. He must himself cut him in pieces lay them limb by limb orderly upon the Altar after the manner of a Sacrifice and himself must make and attend the Fire putting piece after piece in when any was out this was an hard and heavy task until all were consumed 9. Neither was he to do this seeming Barbarous Act immediately while the Divine Command had a fresh impression upon him and while he could have no time to consult with carnal reason but he must take a three days Journey before it was done which was a great while and way for him to go plodding and considering what he was going about e're he came to the place assuredly he could not want some woful misgivings of heart had not his brains been better busied than many of ours would have been in the like case Oh how would our minds have been torn in sunder with horribly distracting Thoughts had our Souls been in his Souls stead yea no doubt but Abraham as a man would rather have torn out his own heart with his own hand than to have done all this to his Isaac had it been put to his own free choice 10. Neither must this Tragedy be acted in some secret
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lâ—ntile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old Man is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be bette◠Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
World and Jam. 5.11 Some suppose that Job was a Son of Nahor Abraham's Brother descended from him by his Son Uz as Elihu was of his Son Buz Gen. 22.20 21. Job 32.2 and so Elihu came to live near to Job who was Son of the Elder Brother as he was of the Younger others suppose him to be that Jobab of Esau's Posterity Gen. 36.33 34. being a Magistrate and Judge in his Country Job 29.7 8 9 c. whose Name was contracted into Job by his Adversity who before was call'd Jobab at length in the day of his Prosperity There is an odd Story Jacobus Justus relates in the Notes to his Map of the Holy Land that Balaam Job and Jethro were Pharaoh's Counsellors when Moses was born and found by Thermutis the King's Daughter who brought him into the Court Moses while a Child trampled Pharaoh's Crown under his feet Balaam said It presaged Destruction to the State Job would have nothing determin'd against him but Jethro said it was only a childish Trick so not to be regarded whence these three sped afterward accordingly Balaam was slain Job afflicted and Jethro made happy by Moses affinity The Second Remark is the Book of Job is a Tragi-Comedy writ either First by Job himself who wished the History were written in a Book Job 19.23 24. so after his Deliverance might answer his own with Or Secondly Elihu who came not from far as the other three did but neighboured upon him and nameth not himself as coming with them and who saith I will shew my opinion c. Job 32.15 16 17. Or Thirdly By Moses in Midian who wrote it for the comfort of Israel sorely distressed in Egypt Whoever was the Penman it matters not God was its Author and Paul quotes Job 5.19 as canonical 1 Cor. 3.19 the whole Book setting forth Job's fall from a very great height of Dignity into the very depth of Misery by Satan's Malice first against his Estate and then against his Body The Dialogues his three Friends held with him were to convince him that his Sinning had been extraordinary because his Suffering was so The Doctrinal part of whose Disputations was sound but their prejudice misled them in the Application Job vindicates himself all along but not prevailing that way He stops their Mouths by imprecating himself in particulars Job 31.1 to last then comes Elihu in as Moderator but inclining to the same Misprision of the others the Lord himself convinceth them all of Job's Integrity not only by an Oracle from Heaven but also by reviving Job's Prosperity doubling all he had lost save only his Children who were with God and making him the longest liver that was born after Terah who died at two hundred and five years old Gen. 11.32 and supposing Job Seventy years old when his trouble came he lived two hundred and ten years old having his years doubled also Behold a Miracle here How Job a Camel for Grandeur and Riches passeth notwithstanding through the eye of a Needle yea with Six thousand Camels c. Job 42.12.16 He entreth that strait Gate into a Mansion of Glory c. his eminent Piety had eminent Misery which yet ended in both Temporal and Eternal Felicity CHAP. XVI The History and Mystery of Israel's Bondage in Egypt and Deliverance out of it THE Ending of the History of Jacob and Joseph introduceth the Beginning of the History of Moses who with his Sacred Pen gives an Account of those two great Patriarchs Periods Gen. 49.33 and 50.26 before he relate his own Birth Life and Death Exod. 1 c. and Deut. 34.6 Now come we to the most grievous part of Israel's Bondage in Egypt where good Joseph had left them after his Death and where they through God's singular Blessing exceedingly multiplied notwithstanding their cruel Oppression according to God's Promise to Jacob Gen. 46.3 Deut. 26.5 This Offspring of Israel after the Death of all the twelve Patriarchs do by Degrees fall into all manner of Abominations As First They commit Idolatry Josh 24.14 Ezek. 20.8 Secondly They forget and forego Circumcision the Covenant of their God and this was the Reproach of Egypt Josh 5.9 c. Thirdly They joyned in Marriage with the Egyptians who were notoriously addicted to Idolatry and all Impiety Levit. 24.10 Exod. 12.38 whereby they were infected with the Vices predominant in that Country for this cause good Jacob seared to go down into Egypt which not only had been some Damage to Abraham Gen. 12.15 and flatly forbid to Isaac Gen. 26.2 and would expose his Posterity to many Perils of both Soul and Body Therefore was their Father afraid to go thither till he had God's Warrant for so doing Gen. 46.2 3 4. Now as in Abraham's Vision of a smoaking Furnace at Sun-set c. Gen. 15.12 17. The Sun of Religion was gone down among those degenerate Israelites walking according to those wretched Principles and Practices aforementioned Therefore the Lord cast them into a Furnace of Affliction call'd an Iron Furnace Deut 4.20 1 King 8.51 Jer. 11.4 An horrid Darkness as of Impiety so of Misery came upon them which afterwards ended in a burning Lamp the other Branch of Abraham's Vision God commanding light to shine out of darkness in their deliverance out of Bondage Psal 112.4 and 97.11 now it was that a new King arose that knew not Joseph who had made such vast Additions both of Wealth and Power to the Crown of Egypt called Busiris a most savage Tyrant even in Heathen Histories This brutish Man envying the wonderful Efficacy of the Promise of God made to Jacob Gen. 46.3 in Israel's increasing so abundantly the Strength of that Promise made the Men strong to beget Children though over-pressed with intolerable labour and the Women also to have no Abortions but to be more lively than other Women in bringing forth c. This became a most grievous Eye-fore to this envious King that to be revenged of them he falls upon them in Cruel Methods 1. Private in his cursed Command to the Midwives for Killing all the Males whom he mostly feared at their Birth which the Midwives not daring to do fearing God more than the King in their contrary Commands It put the Tyrant 2. Upon Publishing that Publick and bloody Edict that seeing neither the Intolerable toil of the Israelites under hard Taskmasters nor the holily refractory Midwives would suppress their spawning Procreation It should be lawful for any of his Subjects to drown the Males as soon as Born Exod. 1.7 8 9 10 11 16 22. In these bitter Times Heman and Ethan 1 Chron. 2.6 Prophetically penn'd the Eighty eighth and Eighty ninth Psalms In this time also was Moses born The first Remark concerneth his Parents who are Canonized in the Canonical Scripture for eminent Believers Hebr. 11.23 where the Apostle being about to bring in Moses's Faith speaketh first of the Faith of his Parents Amram Hebr. High and Jochebed Hebr. God's Glory both of Levi's Race and
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
respect of the Priest's Office and this Covering of the Altar with those Censers of polished splendid Brass was as a Looking-glass for all to behold that none might after as Korah presume to the Priesthood The second Consequent is The new notorious Rebellion of the whole People surviving those sad Judgments raised the very morning after which was pacified by a Plague begun but stopp'd by Moses sending Aaron in haste to stand betwixt the living and the dead with Incense a clear Type of Christ ver 41 to 50. Those Rebels after such a severe double Conviction so soon to murmure against Moses who had saved them by his prayer for them ver 22. for his killing the Lord's People seem to be acted and driven by the Devil into this prodigious contumacy Tho' the miraculous strangeness of both the Judgments did declare them to come from God yet Moses must be blamed for killing both ways even while the carkases of the late Rebels lay before their Eyes As the Devil had set the Sorcerers of Egypt against Moses Exod. 8. so he sets this People against him here to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some say such a furious Devil agitated the People that they offered to assault Moses and Aaron with violent hands whereupon they fled for their own safety as Vaiphenu in ver 43. is translated to the door of the Tabernacle Then Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as out of an Engine appeareth to Relieve his Distressed Servants and threatned to consume the new and more formidable Rebels because more universal with a third deadly Plague which was in part executed ver 45.46 Moses was quick-sighted by his familiarity with God and early discerns Divine Wrath at its first setting forth He spies the Plague running on like fire in a Corn field he bids Aaron run to stop it by making an Atonement Aaron interposeth and therein exposeth himself to the Wrath of God for saving the People yet living God favourably accepts his Atonement Deut. 33.10 11. wherein he figured Christ who poured out his Soul an Offering for Sin and made Intercession for Transgressors Isa 53.12 Luke 22.34 The Hebrew Rabbins observe well how that Aaron made no Atonement for the dead for they cannot hope for any Portion Eccles 9.4 5 6 10 Psal 115.17 Isa 38.18 for after death cometh Judgment Heb. 9.27 therefore there was no estimation nor price of the dead who could not personally appear before the Priest for any Vow in Israel Levit. 27.8 as Maimonides in Erachin cap. 1 well observeth Aaron could not be so quick for staying the Plague but God was as quick in slaying the People fourteen thousand and seven hundred more died of this speedy Pestilence and tho' Incense was to be offered now only upon the Altar of Incense within the Tabernacle yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderness and God accepts if as done upon an extraordinary occasion so by a Divine extraordinary Dispensation the Plague was stayed here by ver 47 48 49. All which not only sheweth how prevalent with God are the Prayers of his faithful and fervent Servants Jam. 5.16 1 John 5.14 c. but also fore-shewed the efficacy of Christ's Mediation whom the Father heareth always John 11.42 who is our Atonement 1 Joh. 2.2 our Paschal Lamb that stops the destroying Angel from touching us Exod. 12.23 Heb. 11.28 as also 2 Sam. 24.16 Thus the Smoke of Aaron's Incense figuring Christ's Intercession for us Psal 141.2 Rev. 8.4 stayed the Plague from the surviving Israelites for which Moses praised God at the Tent door ver 50. Lastly To prevent all such like Murmurings for the future Numb 17.5 10. God superadds a miraculous Approbation of Aaron's Priesthood by causing his Rod laid up in the Tent of the Testimony with the Rods of all the other Tribes to bud blossom and bear ripe Almonds all in one night's time ver 6 7 8 9. and Numb 20.9 Heb. 9.4 Here are three Miracles in one 1. That a dry Rod made of the Almond Tree should bring forth buds in a moment 2. That those buds should presently become blossoms and flowers 3. That these should immediately become ripe fruit and that all at once or at least in a little space Natura non facit saltum Nature makes no such leaps All this was supernatural to these ends 1. For a Testimony of God's calling Aaron to the Priesthood 2. For a Type of Christ the branch Isa 11.1 3. For a figure of the fruitfulness of a Gospel-Ministry And 4. For a lively representation of a glorious Resurrection N.B. This Kadesh Barnea where this Miracle was wrought was the more famous a Mansion of Isral there because they not only had their Station at this place many days Deut. 1.46 even a whole year as at Sinai as above for tho' they were commanded to remove their Tents the very next day of their murmuring upon the Return of the Spies and the ten reporting falsly of Canaan Numb 14 25. yet they obeyed not that Command but affaulted the Canaanites in the Mountains and were discomfited by them whereupon they returned to their Tents where they mourned as they had good cause many days and there were permitted to linger and loiter a long time wherein those occurrences afore-mentioned fell out For at their first Station here they received those Laws which are Recorded Numb 15. as also that they stoned him that gathered sticks on the Sabbath day ibidem Here it was likewise that Korah and his Complices for aspiring to the Priesthood of Aaron being of Levis Tribe and Dathan and Abiram c. for aspiring to the Principality of Moses being of Reuben the first-born all perished and that 14700 died of the Plague Numb 16. and that Aaron's Rod budded c. Numb 17. that divers Services for the Priests are appointed to save the People from perishing as they complained ver 12 13. Numb 18 and 19. After which Moses mentioneth no more occurrences from this beginning of their third year or the last six months of the second year after their Redemption from Egypt until the first day of their fortieth year Numb 20. where Israel is come after thirty seven or thirty eight years wandring in the Wilderness to this unhappy place Kadesh-Barnea again where they had received their doom of the Divine Decree that their Carcases should fall in the Wilderness and not enter into the Land of Promise accordingly that sad Decree was executed during their many Marches and Stations from this Kadesh towards the Red Sea Deut. 1.40 and back again to this Kadesh some seven or eight and thirty years after All those Wandrings during this tedious Time are barely mentioned by Moses Numb 33. from ver 18 to 36. having no remarkable occurrencies The first Remark concerning those intercurrent years 37 or 38. is That when Moses saw the old Generation fall so fast in this
Israel And 2. Cozbi Hebrew signifies a Lye her Father Zur being a King of Midian Numb 25.15 and 31.8 and Balaam a Figure of Antichrist all which join together to seduce the Christian Church to their Abominations of Fornication and Idolatry by the Doctrine of Balaam Rev. 2.14 As the Wisdom of God in Christ sends forth her Maidens to invite to the Gospel-feast Prov. 9.1 to 5. so the foolish Woman the Whore of Babylon enticeth many yea strong ones out of the way to her stolen Waters ver 13 18. and Prov. 7.26 2 Pet. 2.1 Rev. 16.13 14. and 17.1 5. though she pretends to be the Daughter of Zur or Rock Christ yet is she departed from the Faith of Abraham their Father The Sixth Remark is That which shuts up Chap. 25. in ver 17 18. namely God's charge to Israel that they execute his Vengeance upon the Midianites which was done by Moses before his Death Numb 31.2 c. Jehovah said Tsaror distress that is War against them ver 17. first God punisheth his own People for their Sins and now Decrees Vengeance against their Enemies Thus the Lord saith to the Nations that were his Church's Adversaries Lo I begin to bring evil upon the City called by my Name and should ye be utterly unpunished ye shall not be unpunished Jer. 25.29 Israel shall ruine those that would ruine them The Seventh Remark is This Vengeance is not doomed also against the Moabites though they were faulty in corrupting the Israelites ver 2. For 1. Moab was now spared for Lot's sake Deut. 2.9 as was also Ammon ver 19. 2. Because Christ was to come of Ruth the Moabitess 3. Yet their Doom was only delayed for it was again declared Deut. 23.3 4. and at last executed by David 2 Sam. 8.2 4. The Midianites were more Malicious and Mischievous than the Moabites 1. In detaining of Balaam when Balak had dismiss'd him in high displeasure Numb 31.8 for tho' Balaam gave that Pestilent Counsel to Balak Rev. 2.14 yea and the Daughters of Moab did prostitute themselves Numb 25.1 2. yet Balak at first did not much regard that Counsel but turned Balaam off with shame Numb 24.11 25. but the Midianites retained him and amongst them He was slain Numb 31.8 But 2. Cozbi a King's Daughter of Midian was Meretrix meretricissima the Grand Whore that was the principal Instrument of Evil unto Israel as God sheweth ver 18. and no doubt but other Midianitish Women were as malignantly wicked as she taking her a Princess for their wicked Pattern Therefore the Midianites were first in the Punishment The Eighth Remark is God writes the Sin upon the Punishment in his giving them Vexing for Vexing by the Law of Retaliation The Amity pretended by Enemies is oft-times but Counterfeit Courtesie and Cut-throat Kindness those Adversaries of Israel vexed them more by their Wiles than by their Wars the Devil himself will be content to Compound when and where He cannot Conquer and too oft his Compounding is the most effectual means of his Conquering all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel which they bid fair for in the matter of Baal-peor ver 18. Midian for distressing Israel was distressed yea and destroyed by Israel Numb 31.2 c. which is call'd the Vengeance of Jehovah ver 3. for wrong done to his Church is done to Himself and Moab though now spared because no better for being spared at this Time was after both distressed and destroyed also 2 Sam. 8. and Jer. 48 c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed till we come to Numb 31.1 2 c. before which The First Remark is The last numbring of the Israelites who were to possess the Land of Promise Numb 26. in which Muster the Tribe of Simeon was diminished thirty seven thousand for whereas it the first Muster they were fifty nine thousand and three hundred Men of War Numb 1.22 23. there remained only at the next Muster Numb 26.1 14. but twenty two thousand and two hundred Men Because Zimri being a Prince of that Tribe and bringing that Harlot Chozbi unto his Brethren Numb 25.6 15. 't is probable that many of the Simeonites took part with him and perished in the Plague aforementioned and Moses Blessing all the other Tribes before his Death maketh no express mention of the Simeonites in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death who thought to excuse their Sins by the Example of their Superiours c. The second Remark is The Law of God for the Female Sex to inherit in the failure of Males Numb 27. from v. 1 to the 12th Tho' the Tribe of Manasseh quite contrary to the Tribe of Simeon so notoriously diminished was increased since the first Muster Numb 2.21 above twenty thousand Men of War Numb 26.34 such a fruitful Vine was Joseph according to Jacob's Prophecy Gen. 49.22 none of all the other Tribes had half so much increase yet Zelophehad of that Tribe left no Sons but all Daughters Numb 26.33 This occasioned the Question concerning the Right of Succession Whether where Male-Issue is failing the Female may be her Father's Heir or be put off with a Portion only Zelophehad's Daughters in this case do sue for their Father's Inheritance who died in his own sin not drawing others into it as Korah c. did ver 3. but by a natural and ordinary death the common wage of all Mortals Rom. 6.23 so made no forfeiture as other Rebels hang'd up in Gibbets in Terrorem did neither modesty shame or sorrow made them silent but they plead for their part in Canaan a Land not yet conquered which was a proof of their Faith and could not but encourage others ver 4. Oh that we may do so for our part in Heaven whereof Canaan was a Type The Lord approves of their Suit and settles a Divine Law for it ver 7 11. diametrically apposite to the Salick Law of the French Souls have no Sexes besides male and female both be one in Christ Gal. 3.28 29. The third Remark is Joshua's Inauguration into Moses's place Numb 27. from ver 12 to the end God granted Moses to see Canaan before his death but not to enter it which he earnestly desired but it could not be Deut. 3.23 26. because of his pang of Passion in smiting the Rock twice to which he should but have spoke once Numb 20.8 11 12 24. for this Rebellion Moses must die short of Canaan here ver 13.14 but before his death he prays that God would give Israel a good Governour to succeed him ver 15 16 17. God appoints and qualifies Joshua who is ordained by Moses c. ver 18 19 20 21 22 23. The fourth Remark is The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts as Passover Pentecost or First-fruits and on the Feast of Trumpets of
is The Divine Consolation wherewith He closes this Oration not loving to set like the Sun sometimes in that dark Cloud of Divine Commination Hereupon Moses here comes to Comfort Israel with a double Cordial The First is God's Promise of the Restitution of Israel ver 36 43. And the Second is his Promise of the Rejection of all their Adversaries against whom He denounceth Corporal and Eternal Punishments ver 40 to 44. whereby He shewed God's Mercy in Christ toward them in the end The Sixth Remark is The Conclusion of this Chap. 32. in which after Moses had moved the People to a diligent Consideration and Application of the Matter of this Song ver 46 47. then God commands him to take a view of the Land of Promise from the Top of Mount Nebo the next Mountain ver 48 49. and then to give up the Ghost there ver 50 51 52. wherein Moses faithfully Commemorates his own Sin as a Vindication of God's Justice against him and for a warning to all People not to disobey God by his Example however he gives this Account of himself that according to the Apostle's Phrase He died in the Faith seeing the Promise afar off and saluted it Heb. 11.13 Now come we to Chapter the thirty third of Deuteronomy which is Moses's last Prophetical Prayer and his Patriarchal Benediction relating to the twelve Tribes of Israel a little time before his Death This consists of three Parts 1. The Prologue 2. The Prediction it self in twelve Particulars And 3. The Epilogue or Conclusion of the whole In the first Part the Prologue Moses maketh Arguments for Captivating the Peoples Attention and Good Will His first Argument is drawn from the Person of God who had conferr'd so many and so great Divine Favours upon them ver 2 3. His second Argument from the Person of Moses Himself in his twofold Office 1. Prophetical in giving them the Law ver 4. 2. Regal as he was King c. so might command their Audience The Remarks upon this first Part the Prologue are First Here beginneth the fifty fourth and last Section or Lecture of the Law call'd in Hebrew Haberahah Haec benedictio this is the Blessing beginning here And much to be marked because the Words of dying Men are living Oracles most pious and ponderous but most of all of this dying Man of God Moses The Second Remark is From the Person of God call'd here a Lover of the People who bestowed three special favours upon them The 1. Was in giving them his Law 2. In providing for them the Brazen Serpent to heal them when stung of the fiery Serpents Thus the fiery Law is a Schoolmaster to bring us unto Christ figured by the Serpent set up while they compassed Mount-Seir Edom's Land Deut. 2.4 5. Numb 21.4 9. And 3. In preparing them for their Possession of the Land of Promise by the Explication of the Law which Moses made to them at this Paran named here and Deut. 1.1 and Hab. 3.3 This teacheth us that after we be brought to Christ by Faith He informs us in his Law by his Spirit and so prepares us for our entring into his Eternal Rest The Third Remark from the Person of Moses is Though Kingly Government as it is described 1 Sam. 8.9 was not set up in Israel yet Moses is call'd King here ver 5. as he was the Supream Magistrate and Chief Governour of Israel their Law-giver and such an Heroick King as reigned over the People by Vertue and Justice not by Force and Violence Not Imperiously saying this I can do by my absolute Power but this is fit for me to do as a Magistrate fearing God c. He had the Heads of the People and the Tribes joyn'd with him here as King Lords and Commons 'T is the best of Governments doubtless where the Beam is kept right and eaven betwixt Soveraignty and Subjection without Tilting the Balance either way The Second Part is the Prediction relating to the twelve Tribes and beginning with Reuben ver 6. The First Remark concerning Reuben is Moses prays for him that though he had finn'd with his Father's Concubine Gen. 35.22 for which he lost his Birth-right Gen. 49.4 and though the Princes of this Tribe rebelled with Korah Numb 16.1 c. yet that Mercy might be shewed him in Christ so as to live to Life Eternal and not die the second Death according to the Chaldee Paraphrast or at least to live before the Lord in this World that he might not be extinguished among the Tribes By Vertue of this Prayer Reuben remained a number to go on Armed before their Brethren against the cursed Canaanites Josh 4.12 The 2d Remark respects Judah v. 7. who was the 4th Brother yet is blest in the 2d place for the honour of the Kingdom which was to be in this Tribe by David c. and out of which the Messiah was to spring Moses prays that God would hear the Prayers of Judah when he fought the Lord's Battels pressing the Lord that he would turn his promises into performances as was oft done in David's and his Successor's days and Moses prays that Judah's hands may be sufficient for him and that God would be an help to him to shew that Man's sufficiency is of God The 3d Remark concerns Simeon whose Name is not mentioned in this Patriarchal Benediction because 1st He lost his Honour by his Cruelty upon Shechem Gen. 49.5 7 c. 2dly By the Corporal and Spiritual Fornication of his Posterity in Zimri c. Numb 25. Therefore was this Tribe lessened from 59 Thousand at the first Muster Numb 1. to 22 Thousand at the last Muster Numb 26.14 But the Rabbins not willing to have Simeon altogether omitted do join him with Judah here in the Blessing because he went forth with that Tribe to fight against the Canaaites Judg. 1.3 and because Simeon's Inheritance lay in the midst of the Inheritance of Judah Josh 19.1 1 Chron. 4.42 So their Expeditions were in common joined together Yet the Greeks in many Copies join Simeon with Reuben in the former Blessing thus Let Reuben live and not die and let Simeon be many in number But this Addition is exploded by the Fathers Some join Simeon's with Levi's Blessing because both of them were scatter'd in Israel Gen. 49.5 7. The 4th Remark respects Levi who had been a Copartner with Simeon both in the Cruelty and in the Curse afore-named yet this Tribe did retrieve it self from both by their Zeal against Idolatry Exod. 32.26 27 c. which Simeon's Tribe did not so comes to be blest by Moses here with a Sacerdotal Dignity ver 8 9 10 11. to whom the Vrim and Thummim Sincerity of Life and Soundness of Doctrine is here promised and which the Levitical Priesthood kept till the Captivity but then lost them Ezr. 2.63 and never recovered them because the Messiah our High-Priest after the Order of Melchisedech was to restore them by the
for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan Josh 13.29 30. c. Then follows the Inheritance of Benjamin Josh 18. ver 11. to the end His Portion fell betwixt Judah and Joseph ver 11. which Divine Providence ordered being the only place in which that Prophecy Deut. 33.12 could have been accomplished What could God do more for Jacob's Darling than have his Temple built upon Mount Moriah which belonged unto this Tribe placed so near the place where God's honour dwelleth c. In the last place The possession of the Six lesser Tribes do follow Josh 19. 1. That of Simeon ver 1. to 10. 2. That of Zabulon ver 10. to 17. 3. That of Issachar ver 17. to 24. 4. That of Asher ver 24. to 32. 5. That of Napthali ver 32. to 40. 6. That of Dan ver 40. to 49. The Fourth General Remark is Still Levi is left out and yet there be Twelve Tribes without him because Joseph's double Portion maketh two Tribes of Ephraim and Manasseh yet this is not the Reason why the Tribe of Levi had no Inheritance that is no Regions or Parts of the Country distinct from other portions of the Land by which they might live by Tillage and Husbandry as the other Tribes were to do neither Moses nor Joshua gave Levi any such Inheritance but only some Cities to dwell in and the Suburbs belonging to them with some Circuit of ground for the feeding of their Cattel Josh 21. throughout and the Reason is rendred because the Lord himself was their Inheritance Josh 13.14.33 therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord to live upon Numb 18.8.10.23 Deut. 10.9 and 18.2 and this passage The Lord is their Inheritance his Sacrifice c. is so oft urged to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice Envy or Covetousness of their Brethren And 't is oft repeated to oblige all the other Tribes that they might both conscientiously and cheerfully give to the Levites their Dues seeing they had as good a right and title to them as their Brethren had to their several possessions Besides this was done for the accomplishment of Jacob's Prophecy concerning Simeon and Levi they shall be scattered among the other Tribes Gen. 49.7 for the providence of God ordered so concerning Simeon that he had no distinct part of his own but became an Inmate to Judah Josh 19.1 As this was in part a fulfilling of Jacob's Threatning so there was this mercy in it to Simeon that his weak Tribe should be strengthned by the stronger Tribe of Judah and as to Levi tho' he had his habitation scattered among all the other Tribes yet this Curse was afterwards turn'd into a blessing when they were consecrated as Priests to preserve and present knowledge to their Brethren to teach Jacob God's Judgments and Israel his Law Deut. 33.9 10. Candles bound up in a pound give no light but when each of them is lighted and set up in distinct Rooms they give light unto all the Rooms of the House Thus did the scattered Levites give light unto all the Tribes of Israel on both sides of Jordan which they could not have done had they been bound up in one pound or portion as all the other Tribes were c. After the General Remarks upon the Division of Canaan among the Twelve Tribes in general Now the particular parts and portions of Caleb and Joshua do follow to make particular Remarks upon First upon Caleb The First Remark is His Petition to Joshua the General the subject matter of his Petition was extraordinary to wit the Mountainous Territories not to be given him by the common lot as the Land was dealt out to others but a special deed of gift to him and his and for promoting it the more the chief of his Tribe came along with him as his Advocates to Joshua Josh 14.6 7 8 9 10 11 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies Numb 13.31 32. and 14.24 He appeals to Joshua himself who then was his Copartner concerning the truth hereof and he alledgeth how he was still compleatly qualified for so great an undertaking so that this special gift was not like to be cast away upon a supernatural and unserviceable Person but above all he reminds Joshua of God's particular promise to him Numb 14.24 Deut. 1.36 By vertuē of which promise he was kept allve to that day as thou thy self art also to whom together with me God promis'd this Prerogative for a reward of our uprightness and sure I am God is no Austeer Lord but a liberal Pay-Master who never sends any of his Servants away having any just cause to complain of an Hard bargain in his service No he is an honourable Master who imploys his Servants in honourable work and will pay them most honourable wages As it is no Ambition in me to require so it can be no injustice in thee to bestow on me this Mountainous Country for as my feet have trodden upon so my Faith hath Triumph'd over it and over Hebron and all the frightful Giants about it The Second Remark is Joshua's Answer to Caleb's Petition Josh 14.13.14.15 wherein is related how Joshua granted his request and prayed God to bless him with good success acknowledging withal his praise-worthy carriage in the business of the Spies together with himself and therefore his Request was but reasonable and so might not be denied Joshua doth not here as some Generals in the like case would have done he doth not blame Caleb here for beeing too hasty saying let thy Betters be served before thee He bids him not stay until himself were first served but grants him Hebron helps him to gain it Josh 10.37 and when gained he wish'd him much joy and a comfortable fruition of it Caleb accordingly succeeded against the Anakims under Joshua his General Josh 11.21 and 15.13 and after Joshua's death also Judg. 1.9 10. to be spoke unto after Secondly The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best and therefore should have been served first can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him Josh 19.49 50 51. nor is this all held forth here that he was willing to be served last who had deserved most but that he could be content to chuse for his portion that he petition'd for among the Barren Mountains whereas he might have challeng'd the chiefest Lands in that Champian Country of those Conquered Kingdoms wherein he had been the chief Actor nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there or any Royal City adorned with Sumptuous Buildings contained therein
him from any farther Conquering yet was he still Vigorous and Vivacious enough for Counselling saying to them with Old Augustus Audite senem Juvenes quem Juvenem senes Audierunt If Old Men heard me while I was young much more must Young Men hear me when I am Old as the Emperour settled his Mutineers hereby so Joshua by this Argument and his Counsel set Israel in a way both how to keep what they had got and to gain in time also those Lands yet Unconquered and he Intituleth the Lord of Hosts unto all his Conquests as David did after him intimating thereby that Israel must be dutiful to God as God had been merciful to them and not Receive much yet Return but little this is to buy with a large Bushel but sell with a small one which Solomon saith is Abominable Prov. 11.1 and 20.10 The Second Remark is Joshua's Proposal to this Parliament in two Branches First What Israel must observe to do namely they must keep tight to the Law of Moses without declining from it either to the Right hand or to the left ver 6. and they must cleave unto the Lord ver 8. that he might cleave unto them and they must likewise watch over their own wicked hearts ver 11. Seeing their Temptations were now more and stronger in Canaan than they had been in the Wilderness Then Secondly What Israel must avoid to do namely they must not hold any Commerce with the cursed Idolatrous Canaanites ver 7. to wit in any familiar Conversing among them much less in any Contracting of Marriages with them because Sin is as catching and as Contagious as the Plague but most of all must they avoid their Idols and not so much as Name them as David saith Psal 16.4 with their Mouths for that would cause their Minds to think they were something when the Apostle saith an Idol is nothing 1 Cor. 8.4 Intimating by all these various Cautions how likely their Persons would be brought even by insensible steps to the Worship of their Idols The Third Remark is Joshua's pressing his Proposition home by backing it with two Cogent Arguments drawn from the two Topicks of profitable is the one and perilous is the other First His Argument ab Utili is his reminding them of God's Promise to give them a compleat Conquest of Canaan whereof their conquering of great and Strong Nations already was a good Pawn and Pledge that they should assuredly Conquer those Numerous Nations yet Unconquered if they hindered not their own Happiness by breach of Covenant and by back-sliding from God ver 9 10. Secondly His Argument à periculoso as the former being a promise of larger Victories had great profit in it for enlarging their present Lots whereof some of them complain'd that they were too narrow Josh 17.14 c. So this Latter being a Threatning of most direful Evils in case of their Commerce and Converse with the Canaanites had great peril in it For 1. He Threatneth them that they will be Snares and Traps to you ver 12 13. Intimating that as the Fowler catcheth Wild Birds and the Hunter Wild Beasts in their Snares and Traps so those Canaanites will catch you in their Commerce with you and draw you to participate both of their Sins and of their Plagues as Numb 25.1.2.18 And 2. If they cannot draw you by their Alurements they will drive you by their Vexations they will lash your Sides with Scourges and prick your Eyes with Thorns as Moses had threatened them long before Joshua did here Numb 33.55 Exod. 23.33 and Deut. 7.16 all Importing this one Truth That if the Jebusites were spared by them and allowed Indulgence among them they would certainly prove most Notorious Mischiefs to them N. B. The same must be said of the Jesuites who are no less Mischievous to all Christian Countries than the Jebusites where they are Harboured by Authority at this Day c. And 3. Joshua threatens them with an utter loss of their New-Conquered Land at the last saying those Jebusites if permitted will not only push you forward as with Whip and Spur into their ways of Wickedness but also will make God your Adversary for the sins they seduce you into and then the Land shall Spew you out as it had done the Wicked Inhabitants before you No doubt but this last branch of the Divine Threatning went like a Dagger to their Hearts when they reflected upon their Hardships in Egypt their Wants and Wandrings in the Wilderness their Weariness in Conquering of Canaan and now hear of a new Exile and must be Banish'd again out of this Fruitful Land when they were but beginning to taste the sweetness of it now they must be put to wander again and yet not know whither c. The Fourth and last Remark upon this Chapter is The Summing up of this Session of Parliament ver 14 15 16. wherein Joshua concludes the Convention and his Oration to it with a smart Epilogue telling them First That himself was going the way of all the Earth ver 14. the way which all Men are appointed to go Hebr. 9.27 So 1 Kings 2.2 N. B. Let the Words of a Dying Man that speaks from former experience with most Simplicity and without all sinster ends be as Living Oracles in your Hearts As Peter saith 2 Pet. 1.13 the last Words are the best and make most impression Secondly He Recognizes to them how God had been Faithful in fulfilling his Promises to a Tittle to them ver 15. For though some part of Canaan was not yet Conquer'd yet God had not promised to give the Land all at once but by little and little Deut. 7.22 as was most convenient for them N. B. Thus God makes not his Promises good too soon to us which is four our good though not so soon as we list or do wish Thirdly He lets them know God would as surely fulfil his Threatnings as he had done his Promises seeing both of them were bottom'd upon the same Faithfulness of God Thus Joshua appeareth as good an Oratour as he was a Warriour using according to the Rules of Oratory Mild Expressions in his Prologue but piercing Passages in his Epilogue well knowing that sweet and sowre make the best Sauce Promises and Menaces mixed keep Man's Heart in the best Temper CHAP. XXIV JOshua the twenty fourth concludes this Book with Joshua's death consisting of three parts 1. The Antecedents 2. The Concomitants 3. The Consequents of the Death of Joshua First The Antecedents which be many and so do afford the more Remarks The First which indeed must be looked upon as the Principal is Israel's renewing of the Covenant with the God of Israel It was the chiefest care of godly Joshua insomuch that living and dying he labours to his utmost for maintaining that Holy League betwixt God and his People Therefore doth he solemnly renew the Covenant made with Abraham Originally Gen. 12.6 7. now with the People of the God of
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swâ—rd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâ—an and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Plantation and therefore they removed saith the Rabbie Omnia Vasa Mobilia all their Moveable Goods out of their Housâ—s they had in the Southern part of Canaan where their first lot fell into the most remote Northern part thereof and that which made those Men thus bold and daring was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success No doubt but when they found themselves so successful in their Exploit and found their Conquest so easie they hugely hugged Micah's Mawmets and thought they had wrought a Work of Supererogation in stealing them from him and therefore resolved to make the best Improvement of them for the future N. B. In order hereunto when they had taken and burnt Laish in part only to strike a Terrour into the Inhabitants and Rebuilt it for themselves they set up the Graven Image c. constitute Jonathan as a True Prophet to them in this Expedition to be their Priest whose Sons succeeded him in that Tribe secretly lurking in private Idolatrous Families all David and Solomon's time and so successively until the Grand Captivity as it is called the Captivity 1 Chron. 5.22 by way of Eminency whereas Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time therefore its continuance is restrained to a shorter Date namely while the Ark continued in Shilo only N. B. Here we may learn three great Lessons First That Men may bless themselves for a long time by the Idols set up in their Hearts Ezek. 14.4 promising great happiness to themselves by them as the Danites do here and as Micah had done before them Judg. 17.13 but they little consider how there will be Bitterness at the latter end 2 Sam. 2.26 Jer. 2.19 Secondly God oft punisheth the wicked by the wicked as he did here those wicked Inhabitants of Laish by those Wicked Idolaters the Danites here Clodius accusat Maechos Vice Corrected Sin But when God hath worn this Rod of the Wicked to the Stumps he then casts it into the fire Thirdly Security is a sad Symptome of Approaching Destruction this Character of Security in those Inhabitants of Laish is oft repeated here ver 10. and ver 27. God bless us from such a fearless stupid careless secure frame of Spirit If we cry Peace then comes sudden Destruction 1 Thess 5.3 Philosophers say before a cold Snow the Weather will be warmish When the Wind lies the great Rain falls and the Air is most quiet when suddenly there will be an Earthquake The Thief surprizeth in the Night and giveth no warning of his coming c. CHAP. XIX of Judges THE Nineteenth Chapter holds forth the most horrible and prodigious Lasciviousness found of Gibeah in Benjamin whose Last was of such a Monstrous Nature that they forced the Levites Concubine to Death This most hainous Sin is described 1. By its Antecedents 2. By its Concomitants And 3. By its Consequents First The Antecedents relate the Causes and Occasions of this Horrid Impiety to wit the Anarchy in Israel ver 1. this was the Remote cause but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver 2. unto ver 21. Secondly The Concomitants of the Sin together with the Sin it self are declared from ver 22. to ver 25. at large Then Thirdly The Consequents thereof which were the Concubines Death the Levites dividing her Dead Body into Twelve pieces and sending them to the Twelve Tribes and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver 26. to ver 30. The Remarks upon the first part namely the Antecedents are First The time when this foul Fact was committed It came to pass in those Days saith ver 1. when there was no publick Magistrate to restrain private Vice This is oft repeated not only here but Chap. 17.6 and 18.1 and 21.25 to denote that all those Stories were Contiguous and Contemporary For Israel never stirreth themselves up to punish either Micah or the Danites for their Idolatry but rather tolerateth it in them this Toleration breedeth all manner of Iniquity insomuch that Gibeah a City of Israel becometh as abominable as Sodom Thus the Prophet sheweth where there is no Ruler to be an Healer of Disorders their Ruine rusheth in and all manner of Confusion to provoke the Eyes of the Lord's Glory against them Isa 3.6 7 8. look what a Ship is without a Pilot or Steersman what a Flock of Sheep is without a Shepheard what a great Family is without the Father of the Family or what a numerous School without a School-master Such is a State without some Supream Government This present Anarchy begat a General Ataxy an Universal Disorder though Israel now lived in God's good Land Hos 9.3 yet did they not live according to God's good Law Quod sibi placebat id solebat facere Every Man did that which was right in his own Eyes Judg. 17.6 And again Chap. 21.25 not at all doing what pleased the Lord but what pleased their own Lusts. The time of these Transactions is well supposed to be soon after the Death of Joshua c. for then began Israel to decline from God and to incline unto all manner of Ungodliness yea before Othniel became Judge and seeing Jerusalem the Vpper was at this time Inhabited by the Jebusites and this very Levite calls it a City of Strangers ver 11. and 12. here Hence some suppose that those Stories did happen while Caleb was Living However this is certain this matter did fall out while Phinehas was alive as above Judg. 20.28 and not after Samson's Death as 't is set down in this Book c. The Second Remark from the Antecedents is A Levite takes a Concubine to be his Secondary Wife for she was Contracted to him though not Solemnly Married which differ'd her from common Concubines and otherwise she could not have been charged to break her Faith with him as she is against him ver 2. and hereupon she is call'd his Wife and her Father is call'd his Father-in-Law ver 3 4 5 6 7 9. and he is call'd her Lord ver 26 27. because he was her Husband as 1 Pet. 3.6 so Judg. 20.4 calls him This Concubine played the Whore ver 2. Josephus saith she was a fair Woman and not affecting her Husband as she ought but lingring after other Lovers great strife grew betwixt them whereupon as he saith she went away to her Parents within four Months after Marriage The Scripture tells us that she went away from him to her Father's House who like a Fond Father entertained her whereas instead of countenancing her in her Sin he should rather have Rebuked or Punished her and sent her Home again to her Husband and not to have received and retained her four Months Her Kind-hearted Husband goes to her when he saw she would not come to him whereas she should have sought to him first being the peccant Party and
unseemly Instrument to any that believe there is a God whose presence makes one of his People to chase a Thousand Deut. 32.30 and can make the weakest Weapon strong enough when God puts strength into it to do great Exploits Nor is this more incredible for Shamgar alone to slay Six Hundred Philistines with an Oxe-Goad than it was for Samson himself alone to slay a Thousand Philistines with the Jaw-bone of an Ass which none can deny because the Scripture of truth affirms it as it doth this also as both were alike strange Renowned and Miraculous Victories N.B. Learned Lavater not improbably affirmeth that this Shamgar was an Husbandman and as he was Tilling of his Ground those Philistines made an Inroad into Canaan and in that part of it where he was Plowing with a Plough of Oxen he hereupon leaves his Plough standing in the Field with his Oxe Goad upon his Shoulder falls furiously upon them and with it knocks them down dead until he had slain Six Hundred of them and puts the rest to flight and this he maketh the more probable by two Instances he saith First 'T is usual with the Hungarians to leave their Ploughs standing in the Field and to fall upon the Turks who make frequent Incursions into their Countrey with the best Weapons they can catch hold of and for want of better with their very Plough-Staves His Second Instance is Simili modo ab Aratro ad Dictaturam vocati fuere prisci Romanorum Heroes In like manner those famous Heroes among the Ancient Romans were called from the Plough to the High Office of Roman Dictators as were Camillus Curius c. who with great Magnanimity and Courage Conquered the Gauls c. and drove them out of the Roman Territories whereby they stand Recorded in the Roman History for Rome's Liberators as Shamgar is Israel's here N.B. We must borrow a Supplement to this last Verse of Chapter the Third wherein so short an Account is related concerning Shamgar's Story from Deborah's Song wherein this Shamgar is mentioned and where we are told the deplorable Estate of Israel in the Days of Shamgar c. Chap. 5. ver 6 7 8 10 11. where we have an Account of Affairs from the Death of Ehud until Deborah and Barak's Conquest of Jabin King of Canaan and of his General Sisera This sad case is set forth in several parts First Their High-ways were Vnoccupied c. Times were then so troublesome that there was no peace to the Traveller in his going out or coming in as 2 Chron. 15.2 so that no Commerce in Trading could be carried on because Robbers abounded in all their High ways and if any Travelled in Matters of great Importance they were forced to Travel in By-Roads for fear of Robbers Secondly They durst not dwell in Villages and Unwalled Towns but the Country-People generally forsook them for saving their Lives and Goods in fortified Cities unto which they were forced to fly Thirdly War was then in the Gates not only of the Villages where Country men could not secure themselves from the Insolency of the Enemies Soldiers but even of the Cities also into which they were fled War pursued them and shut them in by a Siege c. Fourthly As there could be no exercise of Trade so nor could there be any Execution of Justice either in Walled Cities or Unwalled Towns their Judges durst not Ride upon White Asses to Judgment Fifthly Nor durst the very Boys and Girls go forth to the Wells very precious in those hot Countries nor any other Tankerd-Bearers to draw a little Water because the Enemies Archers shot at them Sixthly The Canaanites being Conquerors over them did universally disarm the Conquered this dispirited Israel so that scarce one of Forty Thousand durst be seen or known to have any Arms or Ammunition Swords and Bows c. they might have privily but neither Shield nor Spear was seen amongst them and all these six Mischiefs came upon them because they chose new Gods God 's in the plural whereas the true God is but one in the Singular it was the Old Serpent's Grammar that first taught Men to decline God in the plural Number saying Ye shall be as Gods Gen. 3.5 New Gods meer Upstarts compared with the Ancient of Days the Eternal God and unknown to their Fathers therefore the Lord sold them into the Hands of those Heathens whose Gods they not by Constraint but chose willingly to Worship Though Shamgar began a great Deliverance for Israel by his getting one wonderful Victory over the Philistines c. Yet God's People lay a long time under those Plagues aforesaid Shamgar wrought not a perfect Deliverance God reserved that for Deborah to do Juges CHAP. IV. JUdges Chapter the Fourth declareth Israel's Deliverance by Deborah and Chapter the Fifth is Deborah's Spiritual Song for that Deliverance The Remarks upon the first The First is Israel's Defection taketh is Date after the Death of Ehud Chap. 4. ver 1. no mention being made of Shamgar for three Reasons 1. Because his Judgeship lasted only for a few Months 2. Because he did not fully and perfectly Deliver Israel And 3. Because he did not reform and reduce them into the right way 'T is justly to be wondred at that this People of God notwithstanding the Manifold Miseries they had met with and groaned under for the sake of their sins together with as manifold Mercies of God in delivering them upon their Repentance which they had experimentally found yet no sooner was Ehud Dead but they returned to their old Vomit and sinned more heinously than they had done before for now they had not only submitted to Idolatry when they were forced to it by Tyrants but they had freely and voluntarily on their own accord chosen now Gods c. Chap. 5.8 The Second Remark is Therefore God sold them again into the hands of Jabin King of Canaan whose General was Sisera ver 2. Thus God made Israel's Choice to become their Judgment when they might have cut off the Cursed Canaanites under Joshua they would not though God commanded them to do so but now when they would they cannot for those Canaanites they spared fled into the North part of Canaan there fortified themselves and this Jabin was King over them who watched all opportunities to be revenged of Israel for their former dispossessing his People slaying his Father or Grand-Father and burning his Royal City with Fire Josh 11.10 11. therefore partly from his own profound Malice and revengful Rancour against Israel and partly through the Just Judgments of God upon them their aggravated sins crying for aggravating Punishments this Jabin mightily oppressed Israel for Twenty years ver 3. No wonder if Israel now cryed at the end thereof when they saw his Nine Hundred Chariots of Iron which had Iron Hooks like Sithes fastened in their Axle-trees on either side to cut in sunder all that stood in their way and two other Hooks of Iron bending
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
hence Shall we conclude that because the Pagan Agamemnon did so who lived under the Conduct of the Devil that always delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man's Flesh and Blood therefore Jephtah must do so who had the Spirit of God upon him and whose Faith is celebrated in Hebr. 11.32 may we not safer say If Diana refused Iphigena out of pity to her how much more the God of all Mercy who spared Abraham's Son Isaac and accepted of a Ram in his stead might not accordingly have had pity upon Jephtah's Daughter more than Diana had upon the Daughter of Agamemnon c. wherein the Congruity or Parity doth well concur in both the Virgins cases and no less Correspondency is there in this point that as Agamemnon's Daughter Iphigenia was devoted a Priestess to Diana that Pagan Goddess so Jephtah's Daughter Jepthigenia though the Scripture vouchsafes not to give her either that or any other Name was devoted a kind of Nazaritess to the true Jehovah the Lord God of Israel The last Remark upon this Eleventh Chapter is The Inquiry Whether Jephtah sinned in this Vow either in the promising or in the performing part of it Answer 1. Some say he did not sin in either part but he did both of them by an Instinct from that Spirit of God which came upon him ver 29. so saith Anselm and other Fathers as Austin and Jerom favour this Opinion saying God did not move Jephtah to do this that Men should imitate him in so doing but that Men should understand how God the Father had but one only Son as Jephtah but one only Daughter yet he freely parted with him for a Sacrifice of Man's Redemption as Jephtah did with his only Child here N.B. But seeing this Allegory wants altogether a Foundation in God's Word 't is to be reckoned inter Naevos patrum among the Failures of the Fathers being no better than the Frothy Exuberancy of Wanton Brains Answer 2. But others do censure Jephtah as Tertullian Ambrose Nazianzen Chrysostom c. saying he was a Fool in making such a confused and inconsiderate Vow and a worse Fool in doing according to his Vow as more largely appears in what is said before Nor may we wonder that Jephtah tho praised for his Faith Hebr. 11.32 Yet might have his Failings with all other great Saints for every one of which Infirmities found in them they are not blamed by either Prophet or Apostle All that can be said 't is a folly to justifie Jephtah in all his Promises and Performances only the Ignorance of that Age may excuse him à Tanto but nothing can excuse him à Toto Judges CHAP. XII JVdges the Twelfth contains 1. Jephtah's War with the Ephraimites with its Cause and Event and then his Death from ver 1. to 7. 2. His Three Successors from ver 8. to the end The Remarks upon the first part are First Such was the Pride of Ephraim that they were Drunk with it Isa 28.1 3. as being descended of Joseph the most Honourable of all the Patriarchs and therefore out of Vain-glory and Envy they pick a Quarrel with Jephtah and his Gileadites as they had done before with Gideon Judg. 8.1 2.3 and with his few Followers for Monopolizing the Glory of a great Victory to themselves without their Assistance N. B. Though Gideon was a Meek Man and with a soft Answer pacified their proud Rage yet Jephtah a more Morose Man would not do so for they gave him greater Provocations calling him and his Followers a Company of Fugitives that for Carnal ends had chosen their Habitations on the wrong side of Jordan far from Shilo and the whole Body of Israel and they upbraid him for not calling them to be his Auxiliaries that they might have shared with him in the Honour of his Conquest and hereupon they threaten to burn his House with five ver 1. N. B. Here good Jephtah is involv'd into another Calamity Fluctus fluctum trudit a Succession of Sorrows attended him Velut unda supervenit undae one Wave follows another He was but newly returned from his Expedition against the Ammonites and but newly also after that made miserable by his Rash Vows Execution upon his only Child and Daughter and now must he be necessitated to fight with his own Implacable Brethren of Ephraim Crosses seldom come single However Jephtah resolves to be Innocent on his part and labours to appease them by his Apology ver 2 3. wherein he stoutly tells them they made little of a Lye for he had call'd them to aid him though they denied it and out of either neglect or fear of danger failed to come at his call though he call'd them by Authority as then the Judge of Israel and upon your failure saith he I did put my Life in my Hand and hazarded that pretious Jewel upon great Disadvantages yet the Lord stood with my few against the Ammonites many and hath delivered not only us but also your selves from their Slavery wherefore ye ought with all thankfulness to have Congratulated the Conquest and not Quarrel with the Conquerour for preventing your Danger in War and for procuring your Liberty in Peace forgive me this Wrong in running such Hazards to preserve you and yours c. N. B. This Speech prevails not now with Ephraim as Gideon's had done before not because this was less prevalent in it self and not back'd with as Cogent Arguments but because they were now deeplier prick'd with Pride and Envy having no share at all in Jephtah's Victory as they had some in Gideon's by taking the two Kings Zâ—eb and Oreb and now those two Hellish Furies Pride and Envy aforenamed do ripen them for their ruine as Prov. 16.18 The Second Remark is The Event of this Civil War when Jephtah found those Ephraimites irreconcileable passing over Jordan to fight him in his own Countrey even in the Countrey of Gilead with a vast Army and giving him and his Army whom God had honoured with Victory over the Ammonites though exceeding numerous most Opprobius Nick Names as Fugitives and the very Scum or Drâ—ggs of Israel he will not be so Mealy Mouth'd with them as Gideon had been before him Judg. 8. but resolves to fight them Immedicabile vulnus ense recidendum est c. When he had nô hopes of Curing he falls upon Cutting and Corrects their Notorious Insolency with the Edge of the Sword N. B. And the same Lord of Hosts that had given him Victory over the Oppressing Ammonites gives him Victory likewise over those Arrogant Ephraimites that durst so Seditiously Rebel against their Supreme Magistrate whom God had extraordinarily call'd to be a Judge over Israel insomuch as he slew Forty two Thousand of them slaying not only these that stood in the Battel but also all such as fled from it discovering themselves to be Ephramites by their Lisping Language for when they could not pronounce Shibolath which signifies fluxus fluminis the Ford of Jordan
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
Bowels and so he Died even in a Damnable state Exit Tyrannus N. B. Note well First Josephus and the Rabbins make Saul a Martyr in Dying thus Valourously by his own Hands to avoid disgrace c. But surely he Dyed the Devil's Martyr not God's whose express command is Thou shalt not kill Secondly Saul had spared Agag contrary to God's command and now from a Righteous Judgement of God he will not spare himself but is Felo de se a Self-murderer destroying God's Image in himself Thirdly He Dyed in his Sin Joh. 8.21 and in the worst sort of sin the sin of Witchcraft whereof he was guilty in Consulting with a Witch c. A Man had better Die in a Ditch or in a Dungeon than Die in Sin Unrepented of or Unpardoned Fourthly Not one hint have we of his Repentance but 't is said the Lord slew him for his Sins 1 Chron. 10.14 The Second part of this Chapter is what happened after Saul's Death The Remarks hereupon are First If Saul's Armour-Bearer were Doeg following his Master 's Evil Example of Self-Murther when he saw his Master Dead whom he would not over-live because of his over-love as Brethren in Iniquity Hereby God justly Revenged upon him the Blood of the Lord's Priests which he had slain in his being his own Executioner The Second Remark is Saul's Death and his Army Routed put the Parts Adjacent to the Valley of Jezreel the place of this Defeat into such a Consternation that they fled from their Cities and the Philistines came and dwelt in them v. 7. Thus the Philistines prudently pursued their Victory and had not God raised up David at this time to put a stop to their Proceedings in all likelihood Israel had lost Canaan hereby The Third Remark is The Philistines Triumph over Slain Saul ver 8 9 10. All Saul's care was for his Body that it might not be Abused ver 4. but no care he took for his Soul and his Body was abused nevertheless They cut off his Head as David had done to Goliah and devoted it to Dagon for this Victory His Armour they Dedicated to Ashtaroth another Idol And they Hung up his Carcase as on a Gibbet in Bethshan for scorn The Fourth Remark is The Men of Jabesh-Gilead hearing of it and remembring the old kindness Saul had done them Chap. 11.11 Marched all Night as he had done for their Deliverance Though they were far Remote beyond Jordan yet they Zealously Marched thither and took down the Bodies of Saul and his Sons now Putrified by Hanging so long in the Sun and Wind by stealth carried them away Burnt their Flesh and Buried their Bones under an Oak in Jabesh for a Monument thereof v. 11 12. and then Lamented the Publick Calamity with Fasting and Prayer for Seven Days which was the very Term of Truce Nahash had given them in chap. 11.3 So long here v. 13. they seek God's Love of Israel The Second Book of SAMUEL Which in the general Prospect of it is an History of the Kingdom of David holding forth his whole Life as First His Inauguration to the Throne of Israel 1. By one Tribe only Chap. 1 2 3 4. and 2. By all the Tribes Chap. the 5th Secondly His Royal Actions in his Regal Government as first those that were laudable Chapters 6 7 8 9 10. and secondly those that were culpable Chapters 11. 12. Thirdly His Checker'd State of Life partly in Adversity both as to his private Capacity by his two bad Sons 1. Amnon Chap. 13. and 2. Absalon Chap. 14. and as to his Publick Condition First by Sedition which was 1. Domestick moved by Absalon Chapters 15 16 17 18 19. and 2. Extrinsick by Sheba Chap. 20. Secondly by Famine Chap. 21. and Thirdly by Plague Chap. 24. and partly in Prosperity which David Celebrates Chapters 22 23. After this Recapitulation of the whole Book in General Now the particular prospect of each Chapter is to be considered 2 Sam. CHAP. I. WHICH declares the state of Israel after this their direful defeat by the Philistines the Tidings whereof David received with deep deploration yea the Death of Saul tho' he was his Capital Enemy yet he profoundly bewail'd it Remarks hereupon are First The Messenger of those sad Tidings is described by sundry Circumstances As 1. When he came to David it was three days after David had return'd from the slaughter of the Amalekites v. 1. And 2. Whither he came to wit unto Ziklag for it was not so burnt but David and his Men might refresh themselves in it after so long an harrase until God provided them better Quarters 3. Who he was an Amalekite v. 8. the Son of a Stranger v. 13. 4. In what posture he came pretending sorrow for the loss of God's People with his Cloaths rent and earth upon his head and falling down at David's feet to humour and honour the Rising-Sun v. 2. and 5. He is described by his Age he was a young Man v. 5 13. The Second Remark is This Amalekite's Narrative of the effect of the Fight of the Philistines against Israel wherein he gives David a distinct Account upon David's diligent Enquiry v. 4 5 6 7 8 9 10. wherein Observe First He declares to David the flight of Israel the slaughter of the Army and the death of Saul and Jonathan v. 4. Secondly To confirm his Story of Saul's death which mostly concerned David he confesseth himself to be the Author thereof by a Casualty of coming to the place where he was v. 6. and Thirdly To qualifie his Crime he saith Saul call'd me v. 7. chose me v. 8. and requested me to be his Executioner v. 9. He adds Fourthly a comparing Saul's desperate Case saying as Josephus and others do relate Saul said to me I am sorely wounded by the Arrows of the Archers and by my own Weapon I have faln upon yet am I not likely to die of those wounds nor would I be willing to live with them until the Philistines overtake me and put me to some shameful and more painful death and seeing my Coat of Mail will not suffer my Lance to pierce deep enough to dispatch me do thou lean upon me with the whole weight of thy body that the Weapon may pass through me and outright kill me to quit me of my dolorous pain Fifthly Hereupon saith he when I saw he could not live both for anguish of Mind and pain of Body I thought it an Act of Charity to do for him what he desired of me to dispatch him out of his misery and to dye by my hands rather than by his cruel Conquerors then took I the Crown from off his head and the Bracelet that was upon his arm and have brought them to my Lord v. 10. The Third Remark is a Scrutiny touching the veracity of this Amalekite's long Harangue Tho' I find some Learned Men Patronizing this Amalekite and purging him from lying to David saying his Story was a Real
v. 10 11 16. Secondly God minds David of the Spiritual favours he had also to give him as a sufficient Seal of his complacency in him The Third in the General God Crowns David's Throne with the promise of Christ whereby it was made an invincible Throne indeed but more particularly some of those following promises v. 12 13 14 15 16. be peculiar to Solomon and some unto Christ and some to both as to the Types and Antitypes First I will set up thy Seed after thee v. 12. this belongs to Solomon as the Type 1 Chron. 28.6 and to Christ who is oft call'd the Son of David as the Antitype Secondly He shall build an House for my Name v. 13. belongs to both for as Solomon built the material Temple so the Messiah doth build the Mystical Temple that promise Deut. 12.11 was literally performed by Solomon to whom David gave the pastern and for whom he prepared the materials only 1 Chron. 22.14 28.11 but Spiritually Christ builds the Church call'd God's House Heb. 3.3 6. 1 Pet. 2.5 whereof the Temple was but a Type Luke 1.32 33 c. Thirdly I will be his Father v. 14. so God was to Solomon the Type by Grace and Adoption but to Christ the Antitype by Nature and Eternal Generation which no Man can declare Isa 53.8 and by Personal Vnion also Heb. 1.5 Psal 2.7 Joh. 1.18 Acts. 13.33 1 Joh. 4.9 Fourthly If he commit iniquity as Solomon did but so never did our Lord Jesus no guile or sin was found in him Isa 53.9 1 Pet. 1.19 2.22 Heb. 4.15 tho' all our sins were laid upon him by way of imputation Isa 53.4 2 Cor. 5.22 and tho' he was a Sinner likewise by way of Reputation as he was reputed or reckoned among Transgressors Isa 53.12 So that Solomon was no Type of Christ in his sin proper to himself Fifthly I will Chasten him c. Thus God did to Solomon for his Idolatry in his Old Age 1 King 11.9 14 23 26. and thus the Chastisement of our peace was upon Christ Isa 53.5 but it was for our sins and not for any of his own as Solomon's was Christ suffered to procure our Pardon and Peace thus was there disparity as well as congruity Sixthly But my mercy shall not depart c. v. 15. So Psal 89.30 31 32 33. God chasten'd Solomon only with the rod of weak Men as Enosh signifies like a tender Father to break his Child's stubborness but not his bones he chasten'd him only with Rods and not with Scorpions Seventhly Therefore thy Kingdom shall be established for ever c. v. 16. Solomon's Kingdom continued 'till Shilo came Gen. 49.10 but Christs is for ever and tho' his dispensatory Kingdom shall be delivered up when Sin and Death and all his Enemies end 1 Cor. 15.24 yet his essential Kingdom abides for ever c. The Second and last part is David's Oration or Prayer to God being the blessed Effect of God's Oracle to him Remarks 1. upon the Gratulatory part thereof First When Nathan had delivered God's Oracle to him v. 17. he doth not fall foul upon him for unsaying what he had said v. 3. but presently goes to God in the Tabernacle and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him Gen. 32.10 he then makes a thankful acknowledgment of God's matchless mercy c. v. 18 19 20 21 22 23 24. where Mark First Being ravish'd with joy he praiseth God for bestowing upon him such undeserved honour and happiness as if he had not been a poor Man's Shepherd but a Son to some Mighty Monarch Mark Secondly He admires the extent of God's Promise to him for a long time to come for so far as Christ's time and for all Eternity also saying as if all thou hadst done already were too little for me Mark Thirdly He in a rapture advances the kindness of God above the manner of Men who think it kindness enough to give their Servant a Pension for Life only not for Posterity too Mark Fourthly He confesses that he was non plus'd What can David say more had he the tongue of Men and Angels he might admire better than express all God's Praises Mark Fifthly He acknowledges all this kindness of God to him not for any merit of his own but for his word sake that is for the sake of Christ the eternal word or for his promise sake Mark Sixthly Then by an Emphatical Apostrophe he extols God's great goodness to Israel whom Elohim all the Three Persons in the Trinity Redeemed from Egypt fed in the Wilderness brought to Canaan c. Remarks Secondly upon that part which is Supplicatory Mark First He prays God to perform his Promise both as to his own Temporal Kingdom and as to the Spiritual Kingdom of Christ v. 25. N. B. Do as thou hast said is a special speeding Argument Mark Secondly He confirms his faith in praying over God's Promises that God's performing them would be for his glory ver 26. and would demonstrate the unchangeableness of his Nature in word and deed v. 27 28. Mark Thirdly He concludes his Oration making most both of God's Mercies and of his Promises sucking earnestly those Breasts of Consolation Isa 66.11 not with Lip Labour but Heart Prayer ver 27. and with full assurance of God's faithfulness ver 29. being perswaded that tho' he did not build God an House as he desired yet God would build for him an House for ever 2 Samuel CHAP. VIII THIS Chapter is a Narrative of the Acts of David in time of War and of Peace those Acts are reducible to two Heads First Polemical and then Political Remarks upon his Polemical Acts touching his Wars The First is General Active David would not be out of action if he must not Build God an House he will at the least make all preparations he could for the doing of it In order hereunto he subdues all the Enemies of Israel round about which work had a double tendency towards the Temple work for first thereby he procured a Sublime Peace the Daughter of War that his Son Solomon might have no avocation by any Wars while he was building the Temple and Secondly David hereby provided abundance of materials out of the Spoils of those Nations he subdued N. B. 'T is very observable no Nation he War'd against could stand before him after God had crown'd his Kingdom with the Promise of Christ in the former Chapter after this to rebel against David was to rebel against Christ himself Psal 2.6 7 c. God had sworn to him Eccles 8.2 c. The Second Remark is in Particular his War against the Philistines v. 1. which was his third War against them after he was Crowned King of Israel only with this difference In the two former they were the first Agressors upon David Chap. 5.17 22. but in this David assaults them as the inveterate and implacable Enemies
c. pretending great profit to him for thereby he might lay a Tax upon every Poll and much enrich his own Coffers Hereupon David bids Joab to do it Secondly How God had his Holy Hand in the Punishment appears after Objection How could this Act of David being but a Civil Act and frequently practised by Kings be so great a Sin to deserve so great a Plague Answer 'T is true it hath been the practice of great Princes to Tax their People with an Universal Tax by Poll This is certified not only by Civil but also by Sacred Story The Holy Scriptures tell us of Agustus Caesar's Taxing the Subjects of his Dominions far larger than that of David his being of the whole Roman World both of Jews and Gentiles Luk. 2.1 and probably with far more Pride and Vain Glory than this was done by David yet was it not imputed to him as any heinous sin Yea and Moses Numbered the People of Israel without sin Numb 1. ver 2 3. and this was done to prevent a Plague every Head paying the Redemption of their Souls Exod. 30.11 Answer the Second Though all this be granted yet David doubtless sinned in thus doing for that expression of his That I may know the Number of the People ver 2. seems to point directly at David's Sin in that matter seeing there was then no important Reasons either for Church or State to require it at this time therefore must it proceed either from his Curiosity or from Vain Glory or Carnal Confidence in the Number of the Creature with a distrust of God's Providence which an All-seeing God distinctly observed and something thereof Job himself suspected And though Caesar did so for his pleasure without punishment yet David shall not do so God will bear with that in others he will not bear in his own Amos. 3.2 The Philistines may Cart the Ark of God but if David do so he smarts for it and as to Moses God bid him do so but David did this of his own Head without any Divine Direction Answer the Third How could this Action of David be good when General Joab a Man more a Souldier than a Casuist Souldiers use not to trouble themselves with Cases of Conscience saw it to be evil and unseasonable ver 3 4. and 1 Chron. 21.3 Wherein Mark First Joab Judges there was no just cause for so tedious and troublesome a task at this time seeing there was now no fear of any Sedition but the whole Tribes of Israel were entirely devoted to be the Subjects of David and not now blowing up in any part any new Rebellion Mark Secondly This will create saith Joab an endless disturbance to thy Subjects and give them a grievous Avocation from their necessary Employments by their Daily Attendance for many Months to be Polled in every City This will make them murmur Mark Thirdly Besides their dissatisfaction with the Vanity and Vain Glory of this Action it will also involve the People into a participation of thy Pride and Curiosity if not of thy Creature-confidence so God may punish them for this sin as he commonly doth People suffer for their Prince's sins 1 Chron. 21.3 c. N. B. Joab hath here more Piety at least more Policy than Holy Wise David had and declines this God-displeasing Act. N. B. 2. Joab very judiciously having a Nail to drive in disswading David from this design dips it first in Oyl that it might drive the deeper saying The Lord thy God how many soever they be make them an Hundred times more this he wisely wisht lest David should suspect that he Disswaded him out of Dis-affection to him N. B. Thirdly Joab had more sagacity and sapience saith Peter Martyr for his Soveraign than he had for himself saying Why doth my Lord the King delight in this thing that is to be so set upon it without colour of cause and meerly for thy mind's sake This would oft have been happy Counsel to himself had he not been better at giving than at taking Counsel N. B. Fourthly The best Kings may sometimes be too Soveraign as the School-Man phraseth it both Grace and Wit being asleep in one of the best of Human breasts as here in David's a Man after God's own Heart The Third Remark is The accomplishment of this unalterable resolve-Royal in Numbering the People at the King's importunity Mark First Joab perceiving David would not be disswaded neither by him nor by the Captains of the Host that did second him loth he was to lose again the King's favour by farther disputing or disobeying his commands ver 4. Hereupon they like obsequious Courtiers began their computation of Polling the People in the Eastern part of David's dominions beyond Jordan ver 5. Mark Secondly Joab took the Captains of the Host and their Companies with him therefore 't is said they pitch'd in Aroer probably saith Peter Martyr to over-awe the People who might be unwilling enough to be put to this unnecessary trouble and more especially to pay Poll-Money if required of them No wonder if Joab went thus well guarded not only for the pomp of a General but for his safety also in fear of Resistance c. Mark Thirdly Joab passeth through the other parts of Israel to Poll the People according to the King's Command Behold how Joab differed from himself as Peter Martyr well observes when David bewailed the Death of Absalom he could handle the King couragiously and with his roughness reduced David out of his Melancholick Dumps for then was he but acting the part of too Fond a Father But now coming to act the Part of a Resolute King Joab opposeth him molliori Brachio with a softer Hand though he knew it was against the Law and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan yet he tamely here not only receives the King's Commission against the light of his own Conscience but Executes it also in other parts of the Kingdom on this side Jordan that he might not lose the King's favour Mark Fourthly The time taken up for this Poll-Tax was Nine Months and Twenty Days ver 6 7 8. So that Joab's counting time was much near the counting time of a Woman with Child and then he brought forth his Number as his Child N. B. So long did David lay again insensible of his Sin in numbring the People as he had done before about the same term of Time after he had committed Adultery with Bathsheba He lay senseless of that Sin till the Child was born as is noted before upon that Story and repented not all those intervening Months which shews that God's Children may not only be deeply Drenched in the Waves of Sin but even lay under them for some time and perhaps sink twice to the Bottom c. notwithstanding all this yet Sin did not dwell in David as an Owner or Home-dweller 't was only a Stranger or a Traveller to him Chap. 12.4 Mark
knowledge of the best things as is here necessarily implied Remark 3. The Problems she proved Solomon with more than probably were propounded concerning the things of God for she and divers other Heathens had some knowledge of the Being Nature and Worship of God wherein they were generally at a great loss yet endeavoured to understand c. N. B. Her Riddles or hard Questions were such as she could not elsewhere get any satisfactory solution unto save only from that incomparable Wisdom she heard Solomon had therefore is she more praise-worthy than Plato Pythagoras and others who went into Remote Countries only to learn Philosophy but she came from far to learn true Divinity which is imported in those words Leshem Jehovah concerning the Name of the Lord ver 1. demonstrating that she did acknowledge the true God Baronius saith she was of that Countrey where she might learn the Prophecy of Balaam touching the Messiah's Birth and hearing of Solomon's Wisdom concerning the two Harlots c. came to know whether this were not He whom Balaam predicted c. Remark 4. Peter Martyr's Inference hence is excellent saying The common Contemners of God's Word are branded here who lazily loiter and linger and oft-times will not rouze themselves out of their Beds of Idleness to hear God's Word purely and powerfully Preached and our Saviour alledgeth Her as an Instance to the same purpose Mat. 12.42 Luk. 11.31 taking it very ill as well he might that men came not so far to hear him who was greater than Solomon but much more ill from those wretched Jews who prized not the Wisdom of the Son of God tho' it was brought home to their doors Remark 5. When Solomon had answered not only all her Theological but also her Political and her Physical Philosophical Questions then did this Arabian Queen stand astonished c. ver 3 4 5. being struck with an Extasie of deep Admiration but so soon as she could recover her self she brake forth both into good words and into good deeds also As 1. Her good words ver 6 7 8 9. saying Common fame which commonly makes matters more than they are hath in this thy case fallen far short of the truth tho' even that which was reported seemed incredible Her Eyes were now ravished with the Rarities of his Structures and with the beauty and order of all his Royal Concerns as well as her Ears which had been only tickled before with bare Reports at a great distance but now are more abundantly gratified with hearing his Matchless and None-such Answers to all her profound Problems and Aenigmatical Enquiries When both her personal Seeing and Hearing had confirmed her in Believing then she blesseth God for so loving Israel as to bestow such a None-such King to Rule them Tho she lived among the Heathen yet was she convinced that such a King as Solomon was given of God as Prov. 8.15 16. and therefore doth she praise God for him Then 2. As to her deeds She gave Solomon and 120 Talents of Gold with all other the choicest Commodities of her Countrey ver 10. all which she doth freely part with to purchase Divine Knowledge Yea in a word she was so taken with Solomon's Wisdom that she could have been content to have made an exchange of her own Throne for Solomon's Footstool seeing his Servants so happy in him How much more happy are we in Christ's Court where we may continually behold his face greater than Solomon Psal 17.15 Remark 6. The great Grandeur and prodigious Pomp and Opulency is next described in form and matter of Solomon ' Wealth and Glory As 1. After his Royal Bounty to this Queen of Sheba and her Return home with her Desires fully satisfied ver 13. We are told how Solomon's Navy brought him in yearly 666 Talents of Gold ver 14. which amounts to two millions and more of our Money 2. His vast Revenues by Tribute Custome c. from Inland and Outland Commodities c. ver 15. and a Monopoly of Yarn and Horses ver 28 29. 3. His adorning the Temple and his Palace with Almug-trees and Instruments of Musick ver 12. with Targets and Shields of Gold v. 16 17. and with a goodly Golden Throne ver 18 19 20. and with drinking Vessels all of Gold ver 21. 4. His plenty of Gold so that comparatively Gold was nothing accounted of in his day as it is in other Lands and in our days wherein Money beareth the Mastery and is the Monarch of this lower World few Medes matter is not as Isa 13.17 among us tho' 't is not currant Coin in the other World ver 21.27 So that Solomon's Reign was a Type of that New Jerusalem where Gold and Silver are nothing set by N. B. Would to God every Pot and Bowl in our Jerusalem had Holiness to the Lord writ upon them as 't is prophesied Zech. 14.20 This is better than the finest Gold even the Gold of Godliness Psal 19.10 Prov. 16.16 c. Silver in Solomon's day was look'd on like Stones in the Street which every passenger tramples upon and treads under foot N. B. God placed all things under Man's feet Psal 8.6 't is the Devil that advanceth them and placeth them in Man's heart Eccles 3.11 Those Metals may be good Servants like Fire and Water but they are exceeding bad Masters c. The second part of this Chapter shews how all the Kings of the Earth came to complement and to court King Solomon ver 24. as the Queen of Sheba had done before them The same is said in chap. 4.34 but the Distinct History of none of those Kings is Recorded any where save only of that famous Queen because her Example far excell'd all others yet some say at a venture that All the Kings of the Earth came and did their Homage to him as to the Absolute Monarch of the World and that they tendred themselves and their Kingdoms to Solomon to be Ruled by him However 't is expresly said They all brought Presents to him c. ver 25. who out-shined all Crowned Heads in all other Lands both for his Throne ver 20. and for his Wealth and Wisdom ver 23. He might have a Parallel for Wealth alone tho' very Hardly but he was without any Parallel for his Wealth and Wisdom conjunct Few be wise and wealthy too c. N.B. 1. Pray that all the Kings of the Earth may seek unto our Lord and Saviour for Wisdom as they did here unto King Solomon c. N.B. 2. How many make such Voyages thus far with Solomon for his Apes Parrots and Peacocks namely are taken up with Fancies and fine Notions but miss the main the Pearl of Price and the true Treasure ver 22. 1 Kings CHAP. XI THIS Chapter contains 1. Solomon's Sins 2. His Punishments by God's Justice for them And lastly Solomon's Death The Remark in general upon the whole before we come to the Three parts is this That no earthly Felicity tho'
House of Joseph whereby being of an Ambitious and Aspiring Mind as the Prophet secretly Taxeth him ver 37. He had many opportunites to asperse Solomon's Government for laying such heavy Taxes upon his People to maintain his seven hundred Wives and his three hundred Concubines Peter Martyr saith He traduced his Master Solomon to his Subjects as Absalom had done his Father David before him Mark 3. That which flush'd him more toward a Rebellion was Ahijah's Prophecy to him being added to Solomon's preferment of him For God's Providence ordered a Private Conference of the Prophet Ahijah and Jeroboam going to take his Principality upon him the Prophet rends his new Garment into twelve Pieces and gives ten of them to Jeroboam Doing this for a Sign of what God said ver 11. shewing that the Kingdom though it was new fresh and strong upon the Shoulders as 1 Sam. 15.28 and like a goodly glittering and glorious Mantle yet saith the all disposing God I will rend it thus and thou shalt have Ten Parts or Tribes c. N. B. God gives to every Man his Measure as he is the Most High Psal 115.3 Dan. 5.21 c. Mark 4. God's respect to David for his Integrity in the main He therefore shall have a Light continued ver 36. So is a good King a Light in Counsel and Comfort to his People 2 Sam. 21.17 1 King 15.4 Psal 132.17 N.B. Peter Martyr saith David and Solomon shone splendidly like the Sun whereas their Successors were but lesser Lights and Lanthorns comparatively Mark 5. The Prophet makes a fair promise of an Established Throne to a woful Sinner ver 38. wherein God declares his gracious Disposition to all the Children of Men indefinitely either to allure Jeroboam to obedience or to aggravate his disobedience and so to justifie God's Justice in inflicting his Judgments upon him for his Rebellion against him Mark 6. Tho' the House of David was afflicted for Solomon's sins and for the People 's also by his Example ver 33. yet should it not be for ever v. 39. For some Kings of Judah grew very great as did Asa Hezekiah Josiah the last of which recover'd Samaria and the Regions that belonged to the Ten Tribes c. N.B. About 256 years after this the Ten Tribes were carried into perpetual Captivity whereby all their Contentions with Judah were finally concluded yea and the Jews of Judah returning from Babylon did almost recover the whole Kingdom of Israel N.B. But more especially saith P. Martyr this word for ever must relate to the Messiah that Son of David in whom the Glory of David's House was restored and such as never any mortal King had even greater than Solomon's who united the Two broken Sticks of Judah and Joseph and Ruleth still both over Jews and Gentiles Mark 7. Solomon understood all this private Conference c. Kings have long Ears It may be Jeroboam blab'd it out of Pride and to make a Party out of Policy Hence Solomon sought to slay him ver 40. which was a fond Act in so wise a Man God's Purpose cannot be cross'd by Man's Projects as himself saith Prov. 21.30 Hereupon Jeroboam fled to Egypt and Ahijah too with him saith the Chaldee Paraphrast whom Shishak entertaineth till Solomon's Death perhaps being offended that he had taken so many Wives to his Sister or as some say Daughter as is here noted in ver 1. The third part of this Chapter is Solomon's Death ver 41 42 43. wherein his Time of Reigning his Death and Burial and his Successor are all mentioned but his Repentance is not expresly recorded among his other Acts. N.B. From whence some have rashly Judged that he was damned But on the contrary Consider 1. The Book of Chronicles mentions not Solomon's fall yet none doubt but he did so 2. No mention is made of the Repentance of Adam Noah Lot yet none damns them for their sins 3. Solomon's Way is mentioned with honour 2 Chron. 11.17 where 't is joyned with the Way of David 4. Solomon's Ecclesiastes is all penitential a Monument of his Repentance as Psal 51 c. are of David's 5. He was a Natural Progenitor of Christ Luke 3.23 who were Elect Persons all accounted 6. As he penned part of Sacred Scripture so he is call'd an Holy Man 2 Pet. 1.21 7. He was Jedidiah beloved of God and whom God loveth once he loveth ever Joh. 13.1 c. 8. God his Father forsook him not finally 2 Sam. 7.14 15. Psal 27.10 89.33 9. Nor did any complain of his not Reforming Idolatry chap. 12.4 c. where his Subjects Rose up in Rebellion and laid Lord of Accusations against him for his Misgovernment in Sacred as well as Civil Matters so they might have blamed him had he failed therein 1 Kings CHAP. XII THIS Chapter describeth the Division of the Kingdom of Israel betwixt Rehoboam and Jeroboam 2 Chron. 10. Remark first upon Rehoboam as First The three first Kings Saul David and Solomon had Reigned hitherto over all the Twelve Tribes of Israel but Rehoboam was the very first that Reigned over two Tribes only Some suppose it an over sight in wise Solomon that he had not before his Death settled his Son King over Israel as David had settled him before he died 1 Kings 1.38 39 c. to prevent all Sedition But God's holy Hand was in this Infatuated over-sight Remark the Second However this Divine Infatuation was more manifest in his Son who being the undoubted Heir of the Kingdom settled by God upon Solomon and his Heirs 2 Sam. 7.12 13. yielded to meet the Seditious Elders at Shechem ver 1. a fatal City both for the Ravishing of Dinah and for the Sale of Joseph and for the Tyranny of Abimclech as Peter Martyr noteth Had Rehoboam been a Prudent Man he might well have suspected some danger in going thither he should rather have Summon'd them up to Jerusalem the Capital City by his Royal Authority But there is no Wisdom against the Lord. Prov. 21.30 Jeroboam might think himself unsafe at Jerusalem but safe enough at Shechem a City of Ephraim a turbulent Tribe wherein he was powerful Remark the Third is the double Wonder here First That Solomon should not fill his Royal Place with plenty of Heirs by the Bodies of 700 Wives and 300 Concubines yet by all these we read only of one Son and that by an Ammonitess and he none of the wisest but a Silly Child when at the Age of above Forty Years as is after mentioned upon Chap. the 14. ver 21 to 31. Dr. Hall noteth well many a poor Man hath an House full of Children by one Wife whereas this great King hath but one Son by many House-fulls of Wives Well did David Document his Son Lo Children are the Heritage of the Lord and the Fruit of the Womb is his Reward Psal 127.3 God oft denies this Heritage of Heirs where he gives the largest Heritage of Lands and gives most of
was in returning back to Bethel and refreshing himself there when thus wheadled by this Deceiver's Delusions ver 19. He sinned saith Peter Martyr because 1. He forsook a certain Divine Word for one uncertain over credulously yielding against that express command mention'd by himself ver 9. fâ—om which an Angel should not have drawn him Gal. 1.8 whatever Revelation is pretended if contradictory to the known Revealed Will of God in his Word that can never come from the Spirit of God 2. He sinned in being so soon drawn aside by the old Prophet's Cheat for being himself a Prophet he might have enquired of the Lord about this Seducer's Lie Or at least have prayed for Divine Direction in so dubious a Case And he should have tried the Spirits before he had trusted too far 1 Joh. 4 1.3 He sinned saith Gregory because he was priding himself in the precedent Presence of God in his Miracles therefore God left him to this foul fall The fifth Remark is The Punishment denounced against this Man of God for his Sin ver 20 21 22. where he was Eating and Drinking against God's express Command there doth he hear his own doom denounced by the Mouth of that old Prophet that had seduced him As he sinned at the Table so his Punishment is declared at the Table also which was very sowre Sawce to the savoury Morsels this faint weary and hungry Man was now feeding upon and thus far the Punishment carry'd a Correspondency to the Sin God soon discovered the deceitfulness of the old false Prophet and the rash Credulity of the young true one which could not but marre the Comfort of that Refreshment God makes this old Impostor here to condemn himself for his Deceit as well as his deceived Guest for his Disobedience which is laid to his charge tho' he was beguiled into it as Adam was Gen. 2.17 and 3.6 yet God gave him this gracious warning Thou shalt Dye ere thou reach Home that he might repent of his Sin before he died N.B. Oh what occasion did Jeroboam take to Blaspheme the Name of God when he first heard that the Man of God could cast off his Royal Refreshment and Reword too Yet comply with the Invitation of this old Prophet for even ordinary Entertainment and where he could not expect any Donative at all How much more when he heard both of their Table-talk and of his Death by a Lion c. The second Part after the Antecedents are the Concomitants as 1. The Time when this man of God met with his Punishment 't was after Dinner ver 23.2 The Place where 't was in his way Home ver 24. And 3. The Manner How he died 't was done by a Lion which devoured neither the Carcass nor the Ass he rode upon ver 25 28. Mark 1. The false Prophet now makes him some amends when he had betrayed him into God's displeasure by saddling his own Ass and setting the true Prophet upon him that he might depart in a more easie posture of Riding whereas he returned fast enough and too fast to Bethel on Foot and now must he ride indeed to meet his own Bane the sooner the Lion in the way Mark 2. The Severity of God against his own Servants sometimes for but one Sin as may be seen in Adam's Moses's Jonah's Sins c. Judgments begin at the House of God 1. Pet. 4.17 and Saints are oft made Signs to Sinners Ezek. 24.24 By this Judgment executed on this Man of God it was manifest that those Judgments he had threatned against Idolaters would surely be Executed If God had a Lion for him he hath worse Lions for them 2 Kings 17.33 Mark 3. O the depth of the Counsels of God Rom. 11.33 That this true Prophet who had far lesser sinned is sooner punished than the old Imposter or notorious Jeroboam P. Martyr Answers 1. Speedy Punishments are not always Arguments of Divine Wrath but rather such as be deferred Hos 4.14 17. God is most Angry when he saith Let Sinners alone unpunished And 2. God useth to punish small Sins with Death as in Lot's Wife Gen. 19. and he that refused only to smite the Prophet was slain by a Lion as this Man of God was 1 Kings 20.36 to shew that God is the Supreme Lord of Life and Death Nor 3. was the Sin of this Man of God small for it was a gross Disobedience to a positive Command And he being a Prophet was the more obliged to a greater exactness in Obedience to all God's express Precepts c. 4. All this Prophet's former Obedience could not expiate the Guilt of this one act of Disobedience to teach us that not one of the least of God's Commandments may be broken Matth. 5.19 and he that offends in one point is guilty of all James 2.10 Mark 4. Though this Prophet's Sin was not small seeing the great God was Dishonoured and the Authority and Success of his Message was blasted by his Return to Bethel c. yea and Jeroboam c. were hardened in their Idolatry Yet was not his Punishment so great as some imagin for 1. the Lion had a Commission only to suffocate stifle or choak him but not to devour him 2. This was done only to his Body paying now that Debt which he did owe to God and Nature at another time his Soul was undoubtedly safe The Third Part is the Consequents of all these things ver 29 30 31 32. Mark 1. The same miraculous Power of God that opened the Mouth of the Lion to Murther this Man of God with a bite did likewise shut up his Mouth from devouring the Carcass according to his ravenous Nature and Manner with other Preys Nor did the Lion go away when he had worried the Prophet but was kept as Guardian to secure the Carcass from other wild Beasts or Fowls Thus a Destroyer was made a Preserver Judg. 14.14 Thus God restrains the Rage of Men Psal 76.10 Mark 2. The old Prophet hears comes and finds the Carcass and the Lion guarding it 'T is a wonder he durst come nâ—ar it least the Lion should much more vehemently worry him for his double Sin both in hindring this Man's Obedience to God and pretending a Revelation from God to do so but he saw the fierce Beast restrain'd and that encouraged him Some say the Lion went away at his approach as rendring up the Carcass to him Mark 3. Though Lions love Ass-Flesh say Naturalists yet this Lion tears not either the dead Carcass or the living Ass but rather causeth him to stand still without running away for fear and stay there to bear his dead Master to the Burial by the Conduct of the old Prophet Mark 4. The Seducer and his Sons do bury the Seduced and lament over him crying Alas my Brother as Jerem. 22.18 This was Cut-throat kindness a cruel Courtesie first to kill a Man and then help him to his Grave Yet this old Deceiver takes care to secure his own Bones
Though the Royal Palace saith P. Martyr looked splendidly to Men yet was it as noisom as Dung to God for his placing Idols before his Eyes and turning the true God to his backside and therefore those that would secure themselves in strong Holds shall the Dogs eat alive and such as hide themselves in the Fields and Woods shall the Fowls devour N. B. Oh sad Sentence that this disguised Princess must carry home to her Husband But because these Judgments though grievous yet might be remote therefore for a present hansel of Vengeance saith Dr. Hall she is dismissed with the sad Tidings of her Son's Death ver 12. N. B. To lose him was bad but not to see him before he died was worse which must needs pierce through a Mother's Breast as a Sword Luke 2.35 especially considering this was her only good Son ver 13. She must lose him that was gracious to afflict her and keep those that were graceless to afflict her also N. B. God's Darlings oft die betimes to be delivered from evil to come Isa 57.1 when worse Men are preserved or rather reserved for more Mischief to them Thorns and Thistles wither not so soon as Lilies and Roses Yet this good Son shall have an honourable Burial but all others of the Family of all sorts shall die unburied save in the Bellys of Dogs and Fowls Mark 4. This heavy Doom hath a moreover That Baashah is now busie to lay his Plots for the Kingdom ver 14. that he may cut off Jeroboam's Family Chap. 15.27 28 29 30. Nor shall this be all but the Ten Tribes for consenting to Jeroboam's Sins shall become as a Reed that never resteth but is in continual Motion by Wind and Water as they have been carried away into Jeroboam's Idolatry so they shall likewise be carried away into the Babylonish Captivity ver 15 16. Remark the Sixth is The Execution of the first Hansel of this Prophet's predicted Vengeance to certifie the accomplishment of all the other Branches thereof in after-times ver 17 18. N. B. 'T is easie to imagin that this miserable Queen trudged homeward with a sad Heart all alone giving many a sorrowful sigh and wishing her Country Habit were now changed into mourning Weeds of Sack-Cloth carrying the heavy load of unwelcom News to her Husband and that from the same Seer that had spoke the truth concerning his Advancement and therefore ought not to be distrusted in his Predictions concerning his Abasement and utter Destruction And as an Addition of her Burden she must see her Son no more even her most hopeful Son for returning to Tirzah a beautiful City Cant. 6.4 and whither this sick Son was removed from Shechem for his Recovery she must not receive his last Breath with a Kiss nor close his Eyes which would have mitigated her Grief and somewhat allayed her Loss c. Remark the Seventh concerning Jeroboam is Though his Wars in general only be mentioned ver 19. and his Death and Successor ver 20. where we are told that he Reigned Two and twenty Years Reigning Seventeen Years in Rehoboam's time ver 21. and Three Years in Abijam's Chap. 15.1 2. and Two Years in Asa's Chap. 15.9 yet have we a particular Account of Jeroboam's Wars with Abijam Reboboam's Son and Successor 2 Chron. 13. all through where N. B. He brought Eight hundred thousand Men into the Field to fight for Idolatry but half so many of Judah slay Five hundred thousand of them Josephus saith That Jeroboam began the War in hope to Vanquish young Abijam in the Eighteenth and Nineteenth of his Two and twenty Years Abijam in a Parley before that Battle made an excellent Oration to disswade Israel from fighting against God and against his Covenant of Salt aggravating their sins to the utmost c. ver 4 to 13. N. B. When Jeroboam would have surpriz'd Judah with his Ambushments they cried unto the Lord ver 14. and then God smote Jeroboam with a panick Fear and with Furies in his own Conscience yea and his prodigious Army with the Terrour of the Lord upon them as Gen. 35.5 so that they fled and were slain with a monstrous and matchless slaughter even 500000 of them the greatest number that ever we read of slain all of one side in any Battle either in Civil or Sacred Record Nor was this all N. B. but God struck Jeroboam himself at last with some grievous Disease whereof Nabal-like 1 Sam. 25.38 at length he died 2 Chron. 13.15.20 what the Prophet Abijah had Prophesied to his Wife concerning him and Israel that sinned with him came to pass The Phrase importeth that he died not the common Death of all Men but by some extraordinary stroke of divine Vengeance The Second Part of this Chapter concerns Rehoboam from ver 21 to 31. wherein Mark 1. We find a description of Rehoboam's Parents his Mother's Name was Naamah an Ammonitess N. B. Supposed to profess the true Religion at the first as well as Pharaoh's Daughter Chap. 3.1 because the Match was made in David's Time But after Solomon was drawn to Idolatry by his other Outlandish Wives she then might fall off to her Country Idols and be a means to debauch her Son and Rehoboam's wicked Wife Maacah might well push this Debauchery farther Mark 2. He is described by his Age being Forty-one Years old when he began to Reign so that he was old enough to be more wise Yet his Son alledgeth that Jeroboam's Rebellion was raised against him while he was young and tender-hearted 2 Chron. 13.7 which cannot be meant in Age but in Experience He was but a Child and not a Man in Vnderstanding 1 Cor. 14.20 beside he was tenderly brought up under a Prince of Peace not at all exercised in Military Discipline so like a tender Plant he was the more easily pluck'd up by his Rebellious Subjects c. N. B. Aristotle well observes Such as are married Young do seldom bring forth Great Men This is verified in Rehoboam begot by Solomon about his Nineteenth Year of Age who was accounted a Child when he was above Forty Years old and made as many Confusions in his Life as he had made Rejoycings at his Birth c. Mark 3. The degenerate Estate of Judah as well as of Israel both in Religion and Manners ver 22 23 24. This must be supposed to be after a little time 2 Chron. 11.17 for it was after three Years that Rehoboam changed his Father's Religion as he did his Shields from Gold to Brass and the rest of his seventeen Years were spent in Impiety being inâ—â—â—enced by a bad Mother who had the Breeding of him a cursed Ammonitess Deut. 23.3 Nehem. 13.1 and by as bad a Wife who set up an Idol in a Grove 1 Kings 15.2 13. but more of that in the next Chapter Rehoboam like his Father Solomon began his Reign graciously but following his Father's steps he fell into foul Idolatry and Judah with him Qualis Rex
is no less a wonder that good Jehosaphat should stand by and both hear and see all those insolent Tricks and Transactions in abusing God's Prophet whom he had caused to be sent for yet becomes a mere mute as too loth to displease Ahab whose crafty Insinuations had too great Influence upon him so that this good King had not one word to speak in the behalf of that good Prophet which shews saith Peter Martyr N. B. That ill Company many times marrs good men and is as an infectious Air too familiarly to breath in bad Society doth deaden or at least damps true Sanctity in the best Souls c. Mark 4. Bold Micaiah cannot be conquer'd with all Ahab's Threats ver 28. but casts the credit of his Calling upon the Issue as Moses did Numb 16.29 Deut. 18.21 22. He was assured from Heaven of the Event on Earth and that God would deliver him out of the mouth of this Lion as 2 Tim. 4.17 18. therefore he with the greatest Confidence and ministerial Authority denounceth Ahab's Doom That he should never return in peace as he had promised to himself his Hope shall perish Prov. 11.7 and prove no better than a giving up the Ghost which is but cold comfort Job 11.20 and the Prophet calls all the People to be Witnesses of the truth of his Prophecy by the event of it N. B. That when they saw those things he had foretold come to pass saith Vatablus they might all then understand that he had delivered his Message by divine Inspiration and that he though but one and all alone was in the Truth and that the four hundred Prophets of Baal notwithstanding their noise multitude and uniformity were in the Error and acted by that lying Spirit the Devil as in ver 21 22. Now come we to the Concomitants which is the second Part after the Antecedents the first Part Here be two Particulars First the Expedition undertaken and Secondly the Fatal Conflict Remarks upon the Expedition are First Jehosaphat joins with Ahab in undertaking the War N. B. 'T is strange a man in whom good things were found 2 Chron. 19.8 durst do so having such fair forewarning from God's Prophet yet adventures ver 29. We are told in 2 Chron. 18 ver 1 2 c. where this History is not Abridged as is usual with that Author in other cases but related at large as being exceeding excellent in the whole of it how Jehosaphat having abundance of Wealth made him too much fond of his new Affinity with Ahab matching his eldest Son with Ahab's Daughter 2 Kings 8.18 and now was he and his Retinue royally Feasted by Ahab and he being of too facile a Disposition enters into a League with him for waging this War before he had consulted God by his Prophet whether he might engage himself in it or no After his Vows of Engagement it was then his snare to make enquiry Prov. 20 25. At this Consultation it was that sawcy Zedekiah smote Micaiah in the open Court and in such a Presence as is before related which was the greatest Impudency and because he had no better Arguments to confute Micaiah's dissuasives from this War he answers him in the Figures and Moods of Barbara and Ferio terms in Logick which signifie a barbarous smiting him N. B. Had Micaiah so smitten Zedekiah what a noise had been made of it by that bad King and his corrupt Courtiers Jehosaphat saw all this foul play heard the Prophet's Prophesie yet as loth to break his tash League goes along with Ahab to the hazard of his own Life Remark the Second Ahab durst not trust his Baal's Prophets so far as to trust himself in his own Royal Robes but disguises himself and makes Jehosaphat Generalissimo of both the Armies saith Osiander pretending hereby to Honour the King of Judah but indeed intending to save himself and to elude Micaiah's Predictions ver 30. This he did saith Grotius because he understood the Syrians chief aim would be to cut off Ahab the only Author of the War and so in truth Benhadad had commanded his Captains ver 31. As this was sublime Ingratitude in Benhadad principally to seek the Life of him who so lately gave him his Life Chap. 20.33 34. N.B. Ill was that Snake saved saith Dr. Hall that requites the favour of his Life with a Sting and our English Proverb Save a Thief from the Gallows and he will be the first to harm you was herein verified So it was a sordid Treachery in Ahab saith Peter Martyr to secure himself from harm as he thought and expose good Jehosaphat knowingly to the utmost Peril This is the right Character saith he of a wicked Man so he may but save himself he matters not what mischief befals his Friends and Relations Remark the First upon the fatal Conflict The Battle begins and Jehosaphat is mistaken for Ahab ver 32 33. he is furiously assaulted and now sees to his sorrow what an evil it was to be in bad Company yea almost too late had he not cried to God for help 2 Chron. 18.31 and the Lord helped him N. B. which precious Passage is not here but is added by the Penman of the Chronicles who relateth former Histories Recorded but oft with advantage the Syrians perceiving it was not Ahab perhaps by his calling upon Jehovah only and not upon Ahab's Idols or however by a sweet Providence of God in whose sight the life of his Saints is precious Psal 116.15 they turned away from him Oh how good was God here Remark the Second upon the Conflict is The apparent Evidence of God's All-ordering Providence even in things merely casual and contingent Deut. 19.4 A man draws his bow at a venture ver 34. neither knowing Ahab's Person nor that God had doom'd him to Death yet the Hand of Heaven carries the Arrow between the Joints of Ahab's Harness to his Heart 2 Chron. 18.33 and surely his Sin now found him out Numb 32.23 this Shaft was God's swift Messenger to convey Death to a disguised Debtor c. The last Parts are the Consequents of this Conflict Remark First Ahab now lays bleeding in his Chariot ver 35. N. B. Well might he now wish he were Micaiah in the Jayle What Joy could he now have of his white Ivory Palace ver 39. built for pomp and pleasure while his black Soul was bleeding it self out of his Body The wicked have the advantage of the way saith Dr. Hall but the godly of the end his blood is running out to pay Naboth his Arrearages and at Evening he dyed Josephus saith without Book that only Ahab was slain all the Army escaped Remark the Second Ahab's Death dissolves the Army ver 36 37. A Proclamation is made to scatter the Sheep when the Shepherd was smitten according to Micaiah's Prophecy ver 17. What God speaks with his mouth he will fulfil with his hand 1 Kings 8.15 nor suffer his faithfulness to fail Psal 89.33 Micaiah had pawned
32.23 the King will punish us if we stay till Morning light if we hide these glad Tidings from the City half dead with Famine Mark 6. They go to the Watchmen at the Gates tell them the Coast was clear all were gone yet Tents left furnished with Beds Meat Drink and all other Furniture these Watch-men hasten first to tell the King ver 10 11. as was fit that he might order all for the best Remark the Second Hereupon the King more fearful than was fit and suspecting this flight of the Syrians to be a Strategem only to Decoy the Hungry Samaritans out of their Gates to plunder their Camp politickly left full fraught with plenty of all things that while the half-famished Souldiers and Citizens were falling upon the Spoil in a confused way then the Syrians would turn short upon them and destroy them as oft hath fallen out in Strategems of War ver 12. This was King Joram's Worldly Wisdom but his Fear in suspecting more than was meet was above his Faith in the Promise made him by the Prophet he neither believed God nor his Prophet saith Peter Martyr but rather put his trust in two forlorn Scouts sent out to see ver 13. 'T was first proposed by one of the King's Councellers that allathe five Horses which the Famine had left uneaten should be sent out with Riders to make Discovery but the Council concluded two were sufficient ver 14. Those two Horse-men find no lurking Syrians betwixt Samaria and Jordan but all the way scattered Garments c. whatever might hinder their hasty heels in the flight these fall not on plundering for themselves as the Lepers did ver 8. but presently brought word to the King that the Lepers had told him the truth ver 15. The Second Part is the Accomplishment of Elisha's Oracle Remark the First 'T was Accomplish'd in the Plenty of Provision that Elisha foretold ver 1.16 As that hurrying Noise made probably by the Angels those Horses and Chariots of fire Chap. 6.17 which frighted away the Syrians from the Siege of Samaria was a miraculous Answer to Elisha's Prayer as he sat in his House Chap. 6.32 and made the Prophet's Eighteenth Miracle so this sudden change of extream Scarcity into such abundant Plenty and dearness of Food into such cheapness so that a Measure of fine Flour to day was far lower rated than of Dove's Dung yesterday This was a miraculous Effect of Elisha's Prayer as well as of his Prophecy whereby was made up his Nineteenth Miracle Behold and wonder how the half-starved Samaritans now dare venture forth to take the Spoil of the Syrian Camp as if the Lord had brought the Syrians thither not so much to famish as to enrich them Now they find Granaries Ward-robes Treasures saith Dr. Hall and whatever was for either Vse or Honour as Scarcity had bred Dearth so God's Plenty now produced Cheapness c. Remark the Second Elisha's Oracle was also accomplish'd in the Death of that prophane Prince that had scoffed at his Prophecy of Plenty ver 17 18 19 20. Mark 1. The marvelous Providence of God that this same Prince must be made Lord Keeper of the City Gate toward the Syrian Camp to suppress Tumults saith Sanctius as well as to secure the City from the feared lurking Syrians God ordered it so saith Grotius to fulfil his Decree Mark 2. This Vnbelieving Peer saw the foretold Plenty brought in at the Gate though the Windows of Heaven were not opened ver 2. He beholds the Infallibility of God's Promise to the People and now feels he the Infallibility of God's Threatning to himself Mark 3. He had trampled on the People by Oppression saith Peter Martyr but undoubtedly he had shamefully trodden under foot the Honour of God's Power wherefore he was worthily trampled upon by the hungry People says Lavater whose Bellys had no Ears their Hunger breaks through stone-walls and bears him down by their tumultuous pressing through the narrow Gates not regarding his Authority Mark 4. This punishment being according to the Prophet's Prediction and probably his Prayer was miraculous and so reckoned his twentieth Miracle N. B. 1. Learn from the Syrians in their flight to cast off every weight in our Race of Religion Heb 12.1 And 2. From Samaritans in their Hunger to press through the strait Gate for the Bread of Life Luke 13.24 2 Kings CHAP. VIII THIS Chapter contains Three more Oracles of Elisha The first concerns his foretelling of seven years Famine from v. 1 to 6. The second the Death of Benhadad from v. 7 to 10. The third the Reign of Hazael in his room from ver 11 to 14. This is the first part of it the second part returns to Jehoram and Ahaziah from ver 16 to 29. Remarks upon the first part and first Oracle are First He foretells the Shunamite that God had call'd for a seven years Famine Kara Hebr. signifies invited so Junius intimating by this Metaphor that N. B. Such publick Calamities are God's Invited Guests they come at his Call and Command Psal 105.16 Jer. 25.29 Hag. 1.11 The Centurion acknowledg'd as much of Christ's Power over Diseases Matth. 8.9 This Famine God call'd for to last seven years because saith P. Martyr the Famine in Elijah's time which lasted but half so long Luke 4.25 James 5.17 had not Reclaimed Israel from their Idolatry c. but continued obstinate and incorrigible under the powerful Ministry of Elisha who confirmed his Doctrine by so many even twenty Miracles therefore is this Famine most justly doubled to that former under Elijah for doubling their sins Remark the Second Elisha shews kindness to this Shunamite for her shewing so much kindness to him chap. 4.8 c. He had done much for her before yet saith P. Martyr he still proceeds to do more N. B. A truly grateful person can never satisfie himself in requiting former favours Hence Elisha bids her enquire of a place where she might purchase Provision for that could not be done in her own Country ver 1. therefore at the Prophet's word she went and sojourned in the Land of the Philistines ver 2. where the Famine was not N. B. For God saith Peter Martyr begins his Judgments at the House of God 1 Pet. 4.17 God will bear with the Philistines Carting the Ark of God because they had not God's Law and knew no better but if Israel do so who had more means of Grace and Light of Knowledge then comes the Perez-Vzzah God makes a breaâ—h upon them 1 Sam. 6 7 10 11 c. with 2 Sam. 6.3 6 8. So here the Israelites were by a special hand of God punished for their Idolatry when the Philistines escaped having no Elisha's to instruct them 'T was lawful for pious persons saith P. Martyr to sojourn there for Isaac had done the like upon the like occasion of necessity Gen. 26.1 So David did upon another occasion 1 Sam. 27.1 2. and Joseph Matth. 2.14 Here she stayed seven
fourth Consequent was The restoring of the Primitive Order of the Priests and Levites in the Temple-worship ver 18. and 2 Chron. 23.18 19. where Baal's Priests call'd Athaliah's Sons 2 Chron. 24.7 possibly her Bastards had put all out of Order in the Service of God now Jehoiada rests not till he brings all to the rights and reforms every thing found amiss both in Worship and Order which Athaliah say Junius and Piscator had greatly corrupted Mark 5. The Consequence was Jehoiada's bringing forth the new King after a six Years close Confinement into a Possession of his Ancestors Throne and Kingdom ver 19. and 2 Chron. 23.20 Here God perform'd his Promise 1 Kings 11.36 and 15.4 here anew he is set up on the Throne that Solomon built saith Grotius 1 Kings 10.18 Mark 6. The Consequence The universal Joy of the Land for this Happy Change from an Vsurping and Tyrannical Queen to the Young King Joash under the Conduct of good Jehoiada ver 20. N.B. 'T is worthily observed by a worthy Expositor that as all the People of the Land did rejoice exceedingly when that wicked Woman Athaliah was executed by the High-Priest Jehoiada even so and much more than so shall the whole Community of God's People do when the Whore of Rome shall be executed by Christ the true Jehoiada who shall throw her out of the Temple and burn her with Fire because she hath slain the Seed Royal put down Kings at her Pleasure usurped the Government of the Church set up Altars and Images to Baalim and called such Traitors as have only endeavoured to seek and set the Crown upon Christ's Head c. The last Remark from ver 21. and Chap. 12.1 and 2 Chron. 24.1 Joash began to Reign in the seventh Year of Jehu who pieced out God's Providence with his own Policy as before never molesting Athaliah c. and in the seventh Year of his own Age for he was about one Year old when sought for to the slaughter and lay hid by Jehoshebah six Years Whatever his Mother Zibeah was his Foster-Mother his Aunt Jehosheba did all the Offices of a good Mother to him but he ill requited her afterwards in her Son Zechariah whom he ungratefully slew for the faithful discharge of his Duty 2 Chron. 24.21 2 Kings CHAP. XII and 2 Chron. CHAP. XXIV THESE two Chapters of Kings and of Chronicles consist of two General Heads First The good Government of Joash during Jehoiada's Life wherein Joash's Acts were laudable and to be commended And the Second is Joash's Apostasy from goodness after Jehoiada's Death where his Actions were Illaudable and to be condemned Remarks upon the first Part are First All Joash's Acts in General were right as to the Matter while Jehoiada lived but they were not upright as to the Manner of them in the sight of God ver 2. here and 2 Chron. 24.2 Education moveth somewhat though it be only an external Motive So Nero was good saith Grotius for his first five Years while he made use of his good Master Seneca who wrote his excellent Book de Clemontiâ for his Direction which had such an influence upon him that when desired to set his hand to the Warrant for the Execution of a condemned Person he cried out Vtinam nescirem literas I wish I had never learn'd to write so loath he was to sign it Remark the Second Joash's freeness and forwardness to repair the breaches and ruines of the Temple which had been notoriously neglected if not abused by his Idolatrous Predecessors especially by the Sons of Athaliah ver 7. Jehoiada did what he could to make Joash good and therefore he provided Wives for him 2 Chron. 24.3 N.B. Well knowing the mischief that Jezebel the Wife of Ahab and Athaliah the Wife of Jehoram had wrought in Israel and Judah Therefore this good High-Priest provideth that this King should not miscarry by such mischievous Matches Now the first good Act of this Young King was He was minded to repair the Temple 2 Chron. 24.4 2 Kings 12.4 5. hereby he testified his thankfulness to God who had so safely hid him in that House for six Years from the bloody Hands of the usurping and tyrannical Queen Remark the Third This young King doubtless by Jehoiada's Direction for what could his own Father had he been living have done more for him than to provide him Wives and give him continually all good Counsel commands that all the Half Shekels Exod. 30.12 13 c. payable by all above Twenty that perpetual Poll-Mony called the Collection of Moses appointed for the use of the Tabernacle and Temple for ever yea and all the Redemption-Mony Levit. 27.2 c. and all the Free-will Offerings of the People Exod. 35.5 c. All these vast Summs shall be laid out only for Repairing the Temple wherein the Lord had so marvelously preserved him from the Murderess his Mother to make up the Breaches which the Temple had contracted by Antiquity having now stood 155 Years or by the Iniquity of those later times 2 Chron. 24.5 6 7 c. Remark the Fourth The fervency of Joash's Zeal though but an Hypocrite yet it seems he chides even Jehoiada his Tutor and Foster-father because the Priests neglected to repair the Temple according to his Royal command 2 Kings 12.5 6 7. and 2 Chron. 24.5 6 7. So zealous was Joash saith De Dieu that he bids the Priests and Levites pass through the Land and gather this Poll-Mony of the People in all parts and not stay at their own homes till the people brought it to them Menochius notes well here That Joash found the Priests negligent partly because they gathered not the Mony for themselves but for the Temple they had no benefit by it but their Labour for their pains taking the Mony with one hand and paying it with the other N. B. We love to see something coming out of our Labour which otherwise hath but little Life in it and partly he saith from Josephus that the people were backward to part with their Poll-Mony not daring as yet to trust the Priests with it until their Faithfulness was after made apparent ver 15. and partly saith Grotius because publick Work is always least promoted what is the care of all men is oft the care of no man 't is a vulgar saying The mean Pot boils but meanly However Joash chides Jehoiada for this neglect which shews saith Grotius that Kings have the care of Sacred as well as of Civil Matters committed to them N. B. To which I add And that Kings may reprove the High-Priest the Pope 'T is a wonder so good a Man as Jehoiada was should stand in any need of quickning from the King who now though a mere Temporary yet was the fore Horse as we may say in the Teem the Ring-leader of his best Officers to a good Office and Exercise c. Remark the Fifth Josephus excuseth Jehoiada saying That it was the High-Priest himself
which the Lord sent out of his Treasures Psalm 135.7 and out of his Fist Prov. 30.4 The Disciples met with a Tempest when they went in the way Christ compelled them to go Matth. 14.24 25 c. Luke 8.23 c. but this Storm meets Jonah when out of God's way and for his running from God this Runagate is at last cast into the Sea The Lord was the Author of this Punishment wherein he used three Instruments 1. A great Wind which God holdeth in his fist Prov. 30.4 weighs Winds in his hand Job 28.25 and sends them out as his Posts appointing them their Motions and Messages making them sometimes Messengers of mercy as Gen. 8.1 Exod. 14.21 Numb 11.13 and at other times Executioners of his Justice hurting Mens Houses Persons Corn and Cattle c. as Exod. 10.13 Job 1.29 yea hurrying and hurling the wicked out of their Houses into Hell at last Job 27.21 c. The Second Instrument was the deep Sea which is a restless rowling a tumbling troublesom thing of it self in its own Ebbings and flowings 't is never still tho' sometimes it may seem so how much more when it is tossed to and fro with a mighty Tempest as here ver 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.23 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 14.24 an Euroclydon Acts 27.14 that beats upon all the Points of the Compass an Hurricane which Pliny calls Navigantium pestem the Mariners misery such boisterous and Blustering Winds must needs make the Sea beyond measure troublesom Psalm 107.23 24 25. c. Isa 57.20 1 Kings 22.48 and this noâ—doubt was no ordinary Tempest saith Calvin that so frighted the Mariners stout Fellows accustomed to Storms c. insomuch as they look upon themselves as lost they reckon the Ship must be broken c. The Third Instrument was the Seamen or Mariners which brings in Remark the Sixth Those fearless Men now fear Shipwrak ver 5. Death the King of Terrors Job 18.14 is a terror to Kings and to those bold daring hardy Men making them desire to escape the danger Mark 1st They prayed to their Pagan Gods they had several Deities according to their several Countries and though Seamen for the most part savour small of Sanctity yet this was a lesson of Dame Nature's teaching namely that 1. there is a God 2. this God must be called upon and 3. especially in Distress Psalm 107.27 28. such Fools as say in their Hearts there is no God Psalm 14.1 in a Calm will cry to God for help in a Storm Mark 2dly They unburden the Ship of her Cargo or Lading to lighten her that she might the better ride out the Storm Skin for Skin and all a Man hath will he give for his life Job 2.4 there the old Lyar spake a great Truth These Heathens handed over board their Goods for the saving of their Lives N. B. Oh that we could lose any thing for eternal Life and let all go but not our Blessing Christ go as Jacob Gen. 32 20. Mark 3dly The Ship-Master rouzeth up Jonah who was gone down into the sides of the Ship and was there fallen fast asleep that in case they had all mistaken the true God Jonah is awakened to call upon his God Alas such a sad uncertainty attendeth Pagan Idolatry that it caused the Pagans generally to close up their Prayers such as they were with that general Clause Dii Deaeque omnes ye Gods and Godesses all because they were ignorant who was the true Jehovah Their own Dunghil-Deities could do nothing for them when cryed unto in this dismal Distress they had mouths and spake not c. Psal 115.4 but Jehovah hath help for such as hope in him ver 9. therefore they call Jonah to cry to Jehovah ver 6. for none like him Jer. 10.6 Deut. 32.31 even in the Judgment of Enemies c. Remark the Seventh When the Mariners saw their first Means ineffectual that neither their own Gods would do any thing for them at their Prayers nor Jonah's God at his for his Sin was too strong for his Prayer Psalm 66.18 John 9.31 they resolve to try another Trick for saving their lives namely casting of Lots ver 7. perceiving some extraordinary Cause there was of this extraordinary Danger and so they put the Matter into God's hands who disposeth of Lots Prov. 16.33 when rightly in a way of trusting not rashly in a way of tempting God they are undertaken Calvin noteth here These Seamen seem'd in their own sight to be no Sinners or at least their sins were light sins and no way deserving such heavy Judgments therefore they inquire after the cause thereof as if themselves had all been innocent and though these poor Pagans did superstitiously cast Lots but not without a cogent Cause and Necessity saith Mercerus yet the Lord ordered the Lot to fall upon Jonah who was the best Man and the only Saint in the Ship as the principal cause and chief procurer of their present desperate danger Remark the Eight The Mariners judicial process against Jonah when his secret sin was by the All-seeing God discovered in ordering the Lot to fall upon him ver 8 9 10 11 12. Mark 1st They interrogate him 1. concerning his sin when thus signally singled out by the Lord the disposer of Lots saith Mercerus as if themselves had been Innocent Jonah confess'd not his sin until forced Sin had gagg'd him and Satan had muzzl'd his Mouth from that spiritual Vomit of making a free Confession unurg'd N. B. That old Man-slayer well knows that there is no way to purge the Soul of Sin but upward therefore holds he our lips close and makes us hide our Sin as Adam c. Job 31.33 until God being put to his proof doth press it out of us Jer. 2.35 Mark 2dly They ask him 2. His Occupation taking it for granted that every Man must maintain himself by some honest Employ Tarnovius tells us here that those Seamen suspected Jonah's sin was that he was some Idle Fellow following no lawful Calling or that he was some fraudulent Cheat or some filthy Extortioner therefore they asked him how he lived saith Grotius and whether he laboured the thing that was good Eph. 4.28 God will avenge 1 Thes 4.6 upon such disorderly Doers Mark 3dly They inquire 3. If he were not of some accursed Country saith Mercerus and one of the People of God's wrath as the Jews are at this day And Tarnovius adds That they were afraid he had committed some heinous Crime for which he fled his Country yet the harden'd Villain could sleep soundly when the Ship was ready to sink ver 6. The Philosopher said in the like Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we all in danger of Death and dost thou play the Fool This he said to one that was trifling as was Jonah sleeping as if making light of Shipwrack c. Mark 4thly Jonah's answer ver 9. wherein now his hard Heart was broken and his
Sennacherib and his Army saved Hezekiah and Jerusalem who were not only preserved but doubtless much enriched by the Spoils of the Enemy Mark 2. How the Lord guided the Jews after this Deliverance as a careful Shepherd doth his Flock say Junius Piscator c. protecting them providing for them all necessaries c. so that many Strangers were Proselyted as Jethro was hearing God's Wonders in Egypt Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of these Matters not only of the slaughter of the Assyrian Host but also of God's Vengeance pursuing Sennacherib home to verifie all that was foretold in being Murder'd by his two Sons N. B. because as Grotius saith he in a Danger vowed to Sacrifice them in imitation of Abraham whom he would outdo designing to offer up these two for one Isaac that he might purchase God's favour and protection to himself and his Progeny c. N.B. Nineveh never prosper'd after Senacherib 's fall now Nahum 's Prophecy takes place c. 2 Kings CHAP. XX. 2 Chron. XXXII Isa XXXVII IN these Chapters an Account is given 1. Of Hezekiah's Sickness 2. Of his Sin and 3. Of his Death and his Successor after it Remarks First upon his Sickness are 1. The Time when it seized upon him 2 Kin. 20.1 2 Chron. 32.24 'T was in the fourteenth Tear of his Reign for he Reigned fifteen Years after this which make up his Twenty and nine Years Reign 2 Kin. 18.2 and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host and the Raising of the Siege c. N.B. Tho' that Expression in ver 6. speaks of his Deliverance from the Assyrian as a future thing which hath made some Learned Men suppose this Sickness was before that yet the Series of the History imports the contrary and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation and to be reveng'd of the Jews Remark the Second The Cause why God sent this Sickness now upon him was as Menochius saith lest either that he should grow proud of his great Victory or because he was not so grateful to his gracious God for it as he ought to have been And this latter is the more probable because 't is said He Rendred not again according to the Benefit 2 Chron. 32.25 in conjunction with ver 21 22 23 24. but undoubtedly God Visited him here for his good to preserve his Spirit as Fruit is sweet for God's Service Job 10.12 For this Sickness was sent of God 1. to exercise his Patience c. 2. to discover his Disposition Godward 3. to quicken him up to Prayer and Humiliation and 4. to strengthen his Faith by more Miracles as the sequel shews Remark the Third The Nature of his Disease He was sick of the Plague as is probably gathered from ver 7. where a Bile is mentioned supposed to be a Carbuncle or Plague-Sore Hereupon a Cataplasm or Plaister a Salve sutable for such a Sore was prepared for him and some say he had the Tokens likewise a Plaister of Figs have a mollifying vertue for ripening hard Tumours 'T is call'd a Mortal Disease he was Sick unto Death in the course of Nature his Sickness having seized upon his Vital Parts and so was incurable by ordinary Means he could not be cured but by an extraordinary Miracle so strong was his Disease and Sickness N. B. A good Man may have the Plague and die of it too as did Oecolampadius Junius Mr. Stafford Mr. Greenham Mr. Blackwell and some say famous Mr. Jer. Burroughs notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence Psal 91.3 6. a Psalm supposed to be penned upon occasion of that great Plague which follow'd upon David's Numbring the People 2 Sam. 24. for then if ever both Prince and People stood in need of special Comfort c. Hippocrates calls the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God and he preserves from it whom he pleaseth as he promiseth there conditionally ver 7. if he see it good Reverend Beza had his Family visited with it four times and was much comforted with this sweet Psalm which therefore he hugg'd as most dear to him all his days as he says upon it Remark the Fourth The Means of Hezekiah's Cure were twofold 1. The Internal namely his Prayers and his Tears ver 2 3. And 2. External his applying the Cataplasm of Figs upon the Carbuncle or Bile ver 7. Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet threatning him with Death 2 Chron. 32.24 Isa 38.1 Set thine House in order for thou shalt die N. B. 'T is the double work of a Dying Man to set his House in Order and to set his Heart in Order None ought to account it ominous or be afraid to make their Wills seeing 't is God himself that counsels Hezekiah by his Prophet to do so here N. B. Nor did God's Prophet Lye in telling him He should dye when he did not for he spake only of Second Causes in order to their Effects in the common course of Nature in which sense his Disease was Deadly When the Prophets foretold things ut futura in seipsis then they always fell out but when they foretold them only as in their Causes then might they fall out or not as 1 Kin. 21.29 Jon. 4.3 Mark 2. However this Divine Message rouz'd up Hezekiah to his Prayers and Tears Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables saith the Philosopher 't is call'd The King of Terrors Job 18.14 and is mostly found a Terror to Kings Yet did not this Godly King turn his Face to the Wall c. so much out of any fear of Death tho' Nature will shew some Reluctancy in the most Religious nor at all because he was uncertain whither he should go when he died N. B. as was the Despairing Speech of that prophane Emperour Adrian Nescio quo Vadis Animula Vagula Blandula I know not O my merry Soul whither thou art now going after all our Merriments upon Earth and now thou and I must part by Death c. This was none of Hezekiah's Case but this Message of Death was thus harsh and heavy to him because had he then died he had died without Issue as appeareth in that Manasseh was but twelve Years old at his Father's death 2 Kin. 21.1 and he might well think should he not have a Son to succeed him on the Throne both God's Promise of continuing a Lamp to David's House would fail and God's Church would be Divided about a Successor and so fall into their old Idolatry Mark 3. He pleads with God in Prayer ver 3. his walking with God not by sits or for a few turns but in Sincerity both for Matter Manner and Motive and in Constancy also
below his Father saying My Father is greater than I. Joh. 14.28 tho' equal with him Phil. 2.6 but 2. below the Angels Jesus was made a little lower than Angels Heb. 2.9 And 3. below Men 't is said of him I am a Worm and no Man Psal 22.6 Yet lower 4. below Worms also for a live Worm as well as a live Dog is better than a dead Lion Eccles 9.4 Yet Christ step'd down into the state of Death and was buried and so was designed to be Meat for Worms had it been possible for that Holy one to see Corruption Psal 16.10 The Second Part of this History is the Account of Hezekiah's Sin after his Sickness and Recovery ver 12 13. Remark the First Is the Commission of his Sin wherein Mark 1. In what Matter he Sinned ver 12. namely in Entertaining the Embassadors of Babylon being taken and tickled with their Company and Courtship It seems this Baladan which signifies a Masterless Man or Lord was the first that raised up the Babylonian Monarchy upon the Ruin of the Assyrian who hitherto had been but a Vice-roy under it and knowing saith Lavater how Hezekiah was an highly-provok'd Adversary to the Assyrian Empire therefore sent he a Rich and Royal Present with Letters to Ingratiate himself and to oblige Hezekiah's Assistance in his present Project to wit of casting off the Assyrian Yoke which soon after this this Baladan did by Rebelling against Esar-Haddon now weakened by the late loss of so huge an Host and the said Fraction in the Royal Family in the Murder of Senacherib and the Banishment of the two Murdering Sons N. B. 'T was the Father's Blasphemy saith Grotius that quite blasted the Assyrian Monarchy Now did this Baladan bereave weak Esar-Haddon the Son both of his Kingdom and of his Life and Usurp'd the Throne in his stead Hence we read no more here of the King of Assyria but of Babylon only after this Mark 2. The Pretence was an Enquiry after this late Prodigy for the Babylonians worship the Sun for a God as well as the Persians and the Astrologers of Babylon above all other Nations must needs take notice of this miraculous Motion and hearing that the Sun their God had so highly honoured Hezekiah in taking so many Steps backward to become a Sign of his Recovery from Sickness therefore are those Embassadors sent to Honour him also with a Visit and a Present and to make more enquiry after this Wonder wrought in Heaven by the God of Israel 2 Chron. 32.31 and seeing it was done for Hezekiah's sake they thought him more than a Mortal Man Those Messengers saith Menochius were Men well skill'd in Coelestial Motions Mark 3. When God left Hezekiah to himself withdrawing the Assistance of his Holy Spirit from him and suffered Satan with his Temptations to draw forth this good King's Corruption he likewise had some over-weaning Reflections upon himself also thinking himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8.9 above the rate of an ordinary Mortal Man therefore 't is said He rendred not again his Returns were not answerable to his Receipts but his heart was lifted up to wit with Pride Self-conceit and Ostentation 2 Chron. 32.25 So that he Acted like some petty-God within himself gratifying those Embassadors in what they came about yea proudly and foolishly shewed them the House of his precious things for now Gold-thirsty Babylon knew where to fetch a fat and a fit Booty He being puff'd up with the Honour they did him In this manner he sinned c. Remark the Second In this Second Part is his Correction for his Sin Mark 1. No sooner had he shewed them all his Wealth got by the spoil of Senacherib's Camp and by the many Gifts from all Nations to him as to the World's Wonder for the Sun 's running backward for his sake but God most graciously sends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart and to Humble him ver 14. Mark 2. How prudently the Prophet proceeds with him by such Interrogatories not for Information of himself but for Conviction of the King who Answers him These Men came from Babylon which is said to be distant 680 Miles from Jerusalem N. B. Whereby we may understand how far the Jews were carried Captive out of their own Country But what have they seen ver 15. after whence came they and what said they The King Answers fairly to the Prophet without mincing the Matter but telling the whole Truth Mark 3. The Prophet replies in the Name of the Lord to make the King mind the Message more ver 16. telling him that he had 1. made a foul Forfeiture of all his fair Treasures by his Pride which God abhors and by his Ostentation in shewing them and by his Ingratitude taking that Honour to himself which he should have wholly given to God and by his Ambitious Abuse of God's Gifts having his Heart strangely lifted up with those Heavy Metals not as good Jehosaphat's was lifted up for God and Godliness in a zealous Reformation 2 Chron. 17.6 but 't is in a way of Self-Admiration for that not only Nations near to him had brought him Rich Presents 2 Chron. 32.23 but also that the King of Babylon so far Remote had now made a League with him whereby he thought his Mountain so strong he could not be moved as Psalm 30.6 Mark 4. Not doth Isaiah only denounce this sad-Judgment that his Palace shall be plundred of all those precious Treasures ver 17. but adds also 2. That his Children and Grand-Children should likewise be carried into Captivity ver 18. where their Bodies shall be subject to Slavery and their Souls to Idolatry in an Heathen Country which must needs be very grievous to so good a King especially for so seemingly a light offence N.B. But by this we learn what an High Provocation to God is our Privy-pride Creature-confidence c. Remark the Third Is his humble Submission to this severe Sentence ver 19. Mark 1. 'T is said Notwithstanding Hezekiah humbled himself for the Pride of his Heart when left of God c. 2 Chron. 32.26 31. now God comes again and blesseth the Preaching of the Prophet so to him as to give him a sight and sense of his Sin Insomuch that as Vatablus saith God made him a gainer by his Sin for as his Pride had puff'd him up with his glorious Victory over Senacherib with his miraculous recovery from sickness and with his prodigious Wealth so now see how his Heart was humbled and became as lowly as it had been lofty Mark 2. True Humiliation is a blessed Means to prevent God's Indignation He kisseth the Rod saying Good is the Word of God 't is no more than Justice my Sins deserve no less I bless God that it is no worse for here is Mercy mixed with Justice that this Wrath shall not come in my Days 2 Chron. 32.26 but I shall have Peace
the Heb. Vaiegnather signifies Though he had cast off his God and had been inexorable to him yet his God had not cast off him When his Soul was greatly humbled for his great Sin then was he quicken'd to pray for Pardon ver 13. which was the ready way to meet with Mercy from God who is High and Mighty and Merciful too Isa 57.15 and 66.2 and then God likewise granted him his Inlargement which he desired this undoubtedly was done though we are not told how by God's moving the Enemy to shew him Mercy according to his precious Promise Jer. 15.11 and according to Solomon's Prayer 1 Kings 8.46 47 48 49 50. which was here performed when he had his Bonds loosed and dismiss'd to return to his own Countrey N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians who teach that the great God hath no Mercy for great Sinners None though never so sinful if they have not sinn'd that Sin unto Death need to despair of Mercy seeing a Sinner of the vastest size found Mercy here If Men can but find a Praying Heart God will find a Pitying Heart and an helping Hand N.B. 2. The Rabbins report their uncertainties whether Manasseh got out of Prison with the King of Babylon's good leave or he made his escape And some say his Prison doors were opened his Chains loosed c. and he was delivered as Peter was afterwards Acts 12.6 7 10. but 't is enough for us to know The Lord knows how to deliver his 2 Pet. 2.9 Remark the Third Manasseh being returned home his first work was saith Josephus to reform Religion and then to repair the Walls ver 14. which probably were broke down when he was taken Captive yea and the Lord's Altar which he himself had defaced in his Idolatrous Humour and then to destroy those Idols which in that Humour he had before adored ver 15 16. which Deeds on both hands were good Evidences of his true Repentance and which no doubt he had vowed to do in his Distress observing God's Rule Vow and Pay Psalm 66.13 14 c. Remark the Fourth When this Reformed King had reformed his Kingdom save only the High Places that old Superstitious and unremovable Custom and had reduced his People to rights whom he had formerly seduced to Sin 2 Kings 21.9 then he died in the fifty fifth Year of his Reign and sixty seventh of his Life and was buried in his own Garden 2 Kings 21.18 by his own Last Will appointed as holding himself unworthy for his former Abominations to be buried in a Royal Sepulchre The latter Part of both these Chapters relate the Life of Amon his Son and Successor the fourteenth King of Judah and one that was old enough when he succeeded being ten Years older than his Father when he began to Reign and being born as is supposed in the Time of his Fathers Repentance yet doth he imitate his Fathers Sins notwithstanding all the former fearful Fruits thereof but not his Fathers Graces He humbled not himself as his Father had done but waxed worse than he say the Rabbins in burning the Book of the Law wherefore God soon cut him off after two Years Reign because saith Tirinus He would not be made wiser by his Fathers Example His own Courtiers conspired against him and slew him 2 Kings 21.19 to 26. and 2 Chron. 33.21 to 25. N.B. But because Josiah his Son was very Young so could not revenge his Fathers Death therefore the People undertook it as a special Part of Justice 2 Kings CHAP. XXII and 2 Chron. CHAP. XXXIV THESE two Chapters contain the History of the beginning of good Josiah's Reign a most Pious Son of a most Impious Father Amon who well knew all the Calamities that befel his Father Manasseh for his most notorious Impiety Yet was not caution'd is kill'd and buried in a Private Place Remarks upon Josiah First He was the youngest King being but eight Years old when he began to Reign ver 1. that ever sate upon the Throne of Judah as young again as Vzziah 2 Kings 15.2 Dr. Lightfoot well observeth that God had a great deal of Work to be done by Josiah therefore he sets him upon the Throne betimes to accomplish that Work which he had cut out for him in the World and which God had foretold in his Word should be wrought by him N.B. Giving him then his Name about three hundred forty Years before he was born 1 Kings 13.2 Remark the Second This Name which God himself had given him so long ago signifies the Salvation of God to which High Name his renewed Nature did excellently Answer both as to himself for he made God his Salvation by believing in him and as to his People whom by God's Help he saved both from Idolatry and from a foreign Enemy all his days His good Mother Jedidah which signifies the Lord's Darling did undoubtedly drop in Divine Instruction to season her young Son so soon as he was capable to receive it insomuch as he sucked in a savour of Piety with his Mothers Milk and began betimes 1. to do that which was right c. 2. To walk in the good ways of David And 3. more carefully than David He avoided all Aberrations on both hands but kept God's Cause-way Numb 20.17 1 Sam. 6.12 Deut. 5.32 Josh 1.7 Prov. 4.27 until he came to his last Step till then he step d right ver 2. Remark the Third No sooner had Josiah pass'd the time of his Minority living under a Tutor and Protector as Grotius well observeth and come to the Age of Sixteen Years the Eighth Year of his Reign 2 Chron. 34.3 than he began publickly to shew his Zeal for God wherewith his Soul had been seasoned in his Childhood as above Upon which Account too much good cannot well be spoken of this pious Prince that while he was now just entring into the Age of manifold Temptations and a State much expos'd unto many Touthfui Lusts and having now no Protector over him but had the Administration of his Kingdom wholly in his own hands without the Controul of any Superiour yet even at Sixteen Years of Age he begins to be in good earnest for a publick promotion of a Religious Reformation Oh Mirror of Piety at such an Age when commonly Youth is addicted to Vanity Eccles 11.10 Remark the Fourth His Reformation of Religion as described 2 Chron. 34. hath Circumstances of Removing 1. the High-places with their Groves c. ver 3. 2. The Altars and Idols which he Demolished ver 4. 3. He burnt the Bones of the Idolatrous Priests 2 Kings 23.20 Defacing their Sepulchres ver 5. 4 He in a word purg'd forth Idolatry both out of the City and out of the Country far off as well as near hand ver 6 33. so great was his Zeal Remark the Fifth Josiah's Repairing the Temple 2 Kin. 22. ver 3 to ver 20. 2 Chron. 3 34. ver 8 to ver
4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
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
Sins of the People were the true Cause why God gave them this wicked King who broke Covenant both with God Jer. 34.17 and with Man Ezek 17.18 19. God harden'd his Heart that he humbled not himself c. Remark the Eighth The next remarkable Passage Recorded is in the nineteenth Year of the Captivity which was the nineteenth Year of Nebuchadnezzar's Reign and the eleventh of Zedekiah's Then was the full fatal and final Fall of that Earthly Kingdom c. 2 Kings 25.2 Jer. 39.2 and 52.12 't is true this Time is call'd the eighteenth Year of Nebuchadnezzar ver 29. Jer. 52. and the ninth Year of Zedekiah 2 Kings 25.1 and Ezek. 24.1 but we must suppose the King of Babylon besieged Jerusalem about two Years before it was Tibbakang Hebr. broken up with Battering Rams saith Vatablus 2 Kings 25.4 8. nor may we say with Grotius that this Place of the eighteenth Year seems to be corrected by that Place of the nineteenth but better say with Lyra 't was the latter end of the eighteenth and in the beginning of the nineteenth and though the Books of Kings and Chronicles give no account of any Occurrence betwixt those Years of nine and nineteenth of the Captivity yet find we some Passages of Remark in the two Prophets of Jeremy and Ezekiel Mark First In Jeremy who relateth how Hananiah in the beginning of Zedekiah's Reign in the Fourth Year falsly foretold the return of the Captives within two Years Jer. 28.1 c. This Priest probably but a pretended Prophet had seen how ill Vrijah and Jeremy had sped by telling the Truth therefore he resolves to Preach Placentia pleasing Matters to have Honour from the Princes and likely lucre too from the People so he affronts Jeremy publickly in the Temple as a lying Prophet in saying the Captivity would continue for seventy Years but the Issue was Hananiah is struck with Death within two Months after his false Prediction because he taught Rebellion against the Lord as Jeremy had foretold him ver 14 15 16 17. Mark 2. After this Jeremy tells us how he sent a Letter to the Children of the Captivity in Babylon in the former part of Zedekiah's Reign the Date and Contents thereof are declared Jer. 29.1 2 3 c. and Chap. 30. and 31. altogether Consolatory to the Captives and Chap. 49.34 and Jer. 50. and 51. in another Letter afterward to Comfort them that they must Exercise Patience and not Antedate Promises as their false Prophets prompted them to do against whom Jeremy denounced their most dreadful Doom Jer. 29.21 22. yet would they but wait God in due Time would deliver them and destroy Babylon and Elam that help'd her Calvin saith that Zedekiah suffer'd Jeremy's Letters to be sent by his Messengers Non ex Pietatis studio not from any Respect either to God or to his Prophet but out of Self-Love for he had heard by Hananiah that Itconiah his Corrival and the Captives would in two Years Time come back to Jerusalem if so he must resign up his Throne wherein the King of Babylon had seated him therefore sends he Embassadors to Nebuchadnezzar to testifie how obsequious he was to his Lord and Master and was Content they should carry Jeremy 's Letters knowing the purport of them was to perswade the People there Patience and to live peaceably in Babylon and not think yet of returning to give him Disturbance Mark Thirdly In Ezekiel whom in the fifth Year of Jehoiakin's Captivity and the thirteenth of the first as Dr. Lightfoot computes the Lord raised up a Prophet in Babylon as Jeremy was in Jerusalem and he began to Prophesie in the fifth Year of Jehoiakin's or Jeconiah's Captivity or as some call it with Lavater a Transmigration because he yielded to the Besieger c. Ezek. 1.2 and the same Ezekiel foretells the fatal Issue of Zedekiah's breaking his Covenant First with God Ezek. 16.38 and then with Man even with the King of Babylon Ezek. 17.15 who had set him up and sworn him to be faithful yet he revolts and seeks succour from the King of Egypt which perfidious Perjury and Treachery was the true Cause of Ruining all 2 Chron. 36.13 Mark Fourthly Ezekiel also in the sixth Year of Jeconiah's Captivity and the fourteenth of the first hath the Lord shewing him All Ezekiel from Chap. 8. to the End Daniel 2 3 and 4. Chapters what just Causes he had to remove his Glory from the Temple Ezek. 8.1 c. Chap. 9. and 10. and 11. and 12. and so on to Chap. 20. All this must be while Zedekiah Reigned the King of Babylon had set him as a Vine Ezek. 17.6 but not Content with that he must needs be a Cedar out Caesar aut nullus therefore did he bend his Boughs and Roots toward the other great Eagle Pharaoh for relief ver 7 8. so falsified his Fidelity which was his utter Destruction Mark Fifthly Again Ezekiel Prophesies in the seventh year of Jeconiah's Captivity and of Zedekiah's Reign Ezek. 20.1 which was two Years and five Months before the fatal Siege began here some rank Hypocrites came to be resolv'd of Ezekiel whether it were better to shake off the Babylonian Yoke or patiently to bear it Whereas before-hand they came concluded what course to take ver 31 32. Ezekiel by his Prophetick Spirit pierced into their putid Hypocrisie loath'd their false looks and abhorr'd their Motion God had no Answer for such no more than he had for Saul 1 Sam. 28.15 the Prayers of such are an Abomination Prov. 21.27 yet tells them the Day of this Prophane Person was now come and the Crown must be overturned overturned overturned until Christ come Ezek. 21.25 26 27. the Earthly Kingdom shall be no more in its former Glory Remark the Ninth Now Ezekiel returns us to the eleventh year of Zedekiah and the nineteenth year of Nebuchadnezzar and of the first Captivity Ezek. 26.1 c. all which Computations Grotius c. make contemporary Now are Ezekiel's three hundred and ninety years compleated from the first Division of Israel's Kingdom into ten Tribes and two Ezek. 4.5 and now was the City and the Temple destroyed c. 2 Kings 25.2 to 20. 2 Chron. 36.17 to 21. Jer. 39.2 to 15. and 52.5 to 28. N.B. Having made this most necessary Digression in enquiring what happened betwixt the ninth and nineteenth of the seventy Years Captivity The Enquiry following is what followed this fatal nineteenth year Answer The Prophets Jeremy and Ezekiel do supply what is not Recorded either in the Book of Kings or in that of Chronicles Mark 1. Jeremy gives an account of what was done in the twenty third year c. Jer. 52.30 Nebuzaradan comes then and carries away seven hundred and forty five more Captives probably to revenge Gedaliah 's Murder Mark 2. Ezekiel tells of a Messenger that came with sad Tidings of all that had been done at Jerusalem unto him now Captive in Babylon Ezek. 33.21 and
to Zachary Luke 1.11 19. and to the blessed Virgin Mary ver 26. to mind them of this very Promise and Prophecy of Daniel 2. By his flight it was swift and even to a weariness Hebr. as before and so Vatablus Expounds the word Jagnath N. B. Oh that we could do God's Will on Earth so promptly and presently as the Angels do it in Heaven Matth. 6.10 Maldonate saith that in the form of a Man he had Wings yet may we not imagine that he did fly as the Fowls of the Air do tho' a certain Fryar a Lyer certainly undertook to shew his over-credulous Novices a Feather that drop'd out of this Angel Gabriel's Wings as if Angels mowted off their Feathers like the ordinary Birds in their yearly Mowting-times This doubtless was a Popish Imposture received only by those that are given up to believe Delusions c. 2 Thes 2.10 11. Nor ought we to think that Angels can be weary with their speedy and expeditious execution of God's Commissions and Commands for the Church's good but all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men for our better Apprehensions And 3. This Gabriel is described here by his Gesture and Speech 'T is said here He touched Daniel ver 21. that is not with any Churlish Throb such as the Devil 's Touches be very obnoxious to Tempted Souls 1 Joh. 5.18 but with a gentle and familiar Jogg to make him mind the more in hearing those Mysteries he was about to declare or it was such a Friendly Touch as he had given Daniel before Dan. 8.18 Solo Tactu Vires Danieli Restituit saith Grotius The sole Touch of the Angel there infused new Strength into him it kept him from Reeling too and fro and made him stand firmly So here this Touch drop'd in Divine Light into Daniel whereby he understood what follows Remark the Third Gabriel's Instruction of Daniel wherein Mark 1. His Prologue or Preface wherein he 1. tells his Errand All this haste he had made in coming from Heaven to Earth was only to Inform him in God's Answer to his Prayer ver 22. N. B. 'T is an excellent Observation Rather than God's Saints and Servants should want either Information or Consolation God will spare one out of his own Train and Attendants to do them any good Office Luke 1.11.19 26. Gal. 3.19 c. nor will the greatest Angel in Heaven grudge to serve them being Ministring Spirits to heirs of Salvation Heb. 1.14 2. Gabriel tells him what was the Procatarctick Cause that mov'd God to send him on this Errand because Daniel was 1sh Chamudoth A Man of Desires ver 23. very dear to God as the blessed Virgin Luk. 1.28 and Christ altogether lovely Can. 5.16 therefore God heard thy Prayer at the first Psal 34.15 and thou shalt know God's Counsels above others Gen. 18.17 19. Psal 25.14 c. Remark the Fourth The Speech or Sermon of Gabriel to Daniel Mark 1. Daniel not only receiveth a Gracious Answer to his Request about the Jews Return from the Captivity Gabriel telling him of the going forth of a Commandment to Restore and to Rebuild Jerusalem which necessarily imply'd it ver 25. but also a Prediction of what Times should pass over the Jews till the Death of Christ Mark 2. The Angel Divides this space of Time into Three Unequal Parts as Dr. Lightfoot well observeth 1. Seven Sevens or Forty-nine Years to the Finishing of Jerusalem's Walls 2. Sixty-two Sevens or four Hundred Thirty-four Years from that time till the last Seven Then 3. The last Seven in the latter half of which Christ Preacheth to wit three Years and an half and then Died c. ver 24. Mark 3. The Angel useth the word Seventy to shew God's Kindness to the Jews at Daniel's Suit not only that for their Seventy Years Captivity they should Return and enjoy their own Country for Seventy Years but also for Seventy Sevens or Weeks of Years N. B. God's Mercies bear the same proportion to his Judgments and Punishments which Seven a compleat Number beareth to an Vnit here is Seven for One beside that Mercy of Mercies the Grace of the Messiah Mark 4. Lest the Jews should mistake their Return from Captivity to be their Grand Redemption promised of old the Angel therefore foretels that the City and Temple should be Rebuilt in Troublesome Times ver 25. that is their Enemies would create them much Trouble and Obstruction as was done in Nehemiah's Days Mark 5. As an Antidote against all those Evils the Angel propounds a Promise of Christ who should 1. expiate all sorts of Sin both Original that of Adam and that in us and Actual Sins of Ignorance and of Presumption in his Redeemed The three Hebrew words gnauon chattaam Reshang includes all sorts of Sins And the other three le callee le cathem le capher signifie that Christ will pardon blot out and mortifie Sin taking away both its Damning Domineering and Accusing Power of Sin he will make an end of it and cause it to die by virtue of his Death 2. He will not only Remove this Evil but also bring in everlasting Righteousness both Imputed and Imparted which never can be lost as Adam's was Mark 6. The Angel declares to Daniel that after all this the Lord will send forth his Armies Matth. 22.7 the Romans to destroy the City that Slaughter-house of Saints and the Sanctuary that Den of Thieves for their Murdering the Innocent Lamb of God ver 26. because the Jews then have overspreading Abominations ver 27. N. B. The Jews have oft attempted to Recover their Country and to Rebuild the Temple in Julian's Reign c. in despight of Christians but could not c. Mark 7. The Doctors are much Divided about the Beginning and Ending of these Seventy Weeks or four hundred and ninety Years But seeing the Angel of the Lord hath so exactly pointed forth their beginning at Cyrus's issuing forth his Decree for Re-edifying the City and Temple ver 25. Ezra 1.1 2 Chron. 36.22 23. 't is better so to compute it than to dispute about it This present Deliverance from Captivity was but a Type of their Redemption by Christ who will Ruine his Rejectors and Release his Redeemed c. Ezra CHAP. I. THIS Chapter contains the continued History of the Jews Deliverance out of the Bondage of Babylon and their Return into their own Land after it had kept its Seventy Years Sabbath or Rest when it had been not only toiled and tilled out of Heart as we say by continual Tillage but also was eased so long of that wicked weight of its Inhabitants which brought the Curses of God upon it 2 Chron. 36.21 as had been before foretold Levit. 26.34 The Causes of this Great Change are here described Remark the First The Divine Cause the Lord stirr'd up Cyrus ver 1. Mark 1. This was God's Answer unto Daniel's Prayer Dan. 9. when he tugg'd hard with God for performance of
to any Friend of the Jews to Suit him for saving them from this bloody Decree of Cruelty 2. But Drusius demonstrates this Law to be older than Haman or Ahasuerus himself because all Persons far and near in all the 127 Provinces had this Law so notoriously made known to them beside Herodotus Diodorus Siculus c. make it a more Antient Law 3. Tho' this Old Law so commonly known by Custom and common Fame was first composed for Safety of the King's Person and to set off his State and Majesty left Familiarity should breed Contempt yet was it condemn'd by the very Pagans for being over Severe Barbarous and Pernicious to the Publick for if Subjects may not have Access and make Addresses to their Soveraign what shall the Oppressed do Remark the Sixth Another Reason Queen Esther renders for her Refusal namely Moreover I have not been call'd to come in to the King these Thirty Days Mark 1. At what a strange Distance did this proud Persian Monarch keep himself even from his own Royal Consort So that she her self his own Queen might not dare but in danger of Death to presume into his Presence in the Inner Court uncalled The manner of calling whom he would was saith Piscator his extending out his Golden Scepter in token that he call'd for them Mark 1. How this Queen in whom the King so much delighted before above all other Women Chap. 2.17 had not been call'd to come to the King a full Month's interspace Here was cold Love to the Queen all this while Lyra saith 't was because his Concubines had now engrossed him by the means of Haman le Grand N. B. Mortal Monarchs are Changeable Creatures in their Affections and Objects Remark the Seventh Esther at length undertakes to venture being press'd by a second Precept from Mordecai who prognosticated her own Peril in case of her Neglect ver 12 13. Yet suppose her Sinful Silence should continue he tells her that he foresaw by the force of his Faith grounded upon God's Promise for preserving his Church Deliverance shall arise from some other hand or from some other Land but thou and thy Father's House shall be destroyed ver 14. That is Think not thou to escape saith Grotius seeing Haman's Edict is against all the Jews in General for God will punish thee for thy want of commiseration to the Church and for seeking the safety of thy self alone Or the Jews themselves will destroy thee saith A Lapide out of Josephus for thy despising of them N. B. 'T is equally an Evil to be ever and over Silent as to be ever and over Loquacious Thus Mordecai's Message deterreth Esther by an heap of Holy Arguments compos'd of Discords sometimes Thundering out Threatnings for her deserting the Church to save her self and sometimes palating them with Promises Sowre and sweet make the best Sauce to Humane Palates which he gathers out of God's Providence in raising her up to be Queen at this juncture saying 'T is probable thou art come to the Kingdom for this purpose There is a Wheel within a Wheel Ezek. 1.16 therefore be Couragious c. Remark the Eighth Esther being thus Cajol'd and Conquer'd by these Cogent Arguments now Complies sends a sweet and satisfactory Answer to comfort Mourning Mordecai ver 15 16 17. N. B. She resolves to Roll her self upon God to whom the care of the End appertaineth yet takes she to her self a most Religious care of means to the End fist seeking God then casts her self upon the King well knowing that the hearts of Kings are in God's hands Prov. 21.1 Mark 1. The Means Go gather together all the Jews Great is the Power of Joint Prayer 2 Chron. 20.3 4. Rom. 15.30 and Rev. 14.2 't is as the Voice of a great Thunder it works Wonders in Heaven and on Earth Mark 2. She bids them Fast and Pray for her who went in danger of her Life as Rom. 15.30 31. 1 Thes 5.25 requiring them to point their Prayers with Fasting that they may pierce Heaven and prevail Mark 3. She appoints a three days Fast that is saith Lyra to eat but once a day and that no more than to sustain Nature and this Modicum was reputed nothing This Time was exactly measured as the three Days and Nights of Christ's Burial Mat. 12.40 two whole Nights one whole Day and part of two Days Mark 4. She enjoins nothing but what she will do her self and her Maidens tho' she was Tender and a Queen and must saith Serrarius preserve her Beauty for Enamouring the King yet will she Fast so long as they did leaving the Issue to the Lord and none but Proselytes that will Fast and Pray must be Maidens for her Mark 5. Then she resolves to cast her self upon God's Providence for her Safety and Success going upon the Wings of Prayer in her Royal Agparel upon the third day when the King had Dined and in the best Humour Esther ventures without bidding when Vasthi bidden would not go and she found favour with the King Chap. 5. Whether the Authority that Mordecai took over the Queen or the Obedience that the Queen rendred to him here should most be admired is not easie to determine c. Esther CHAP. V. THIS Chapter consists of Two Parts First Esther 's Acceptable Access to the King and Secondly Mordecai 's danger of Death upon his second Provocation of not bowing to Haman Remarks upon the First Part are First Upon the Third Day of that Solemn Fast she goes in confidence of the Benefit of her Peoples extraordinary Prayers and she puts on Malchuth Hebr. the Kingdom that is saith Drusius the Royal Apparel of the Queen of the Kingdom N. B. Having put off her Sackcloth and Ashes in her Addresses to God she dress'd her self with her Richest and most Royal Attire in her Addresses to the King ver 1. to allure her Husband to like her knowing well that he looked much at beautifying Braveries and glittering Glories whereas the Lord looks not as Man looks but at the heart 1 Sam. 16.7 In this delicate and desirable Dress hoping God would put upon her his Comeliness also Ezek. 16.10 11 12 13 14. she goes and stands in the Inner Court of the King's House where she might see him and be seen by him This was doubtless a bold Adventure for tho' she was Queen yet so had Vasthi been but was discarded for Disobedience she could have no confidence in the King's Affections towards her because he had not seen her for a Month nor did she know but Haman might be present who if he knew her to be a Jewess would prejudice the King against her Person by his Satanical suggestions to alienate his Affections from her nor did she know God's Mind herein until he signify'd it by the Event N. B. This therefore was an Heroical and Couragious Act in Esther proceeding from her Faith and the fruit of fervent Prayer Remark the Second The Favour she found from
Little Horn because 1. He was much less than Alexander call'd the Notable and Great Horn ver 5 8. 2. Little because the youngest of his Brethren having nothing of Grandeur at the first save only born a Prince but without a Kingdom till he came to be an Vsurper 3. Little because being of a low Fortune he was sent a Pledge and Hostage to Rome by his Father Antiochus Magnus whom the Romans had Cudgel'd into a Complyance about the best part of his Kingdom of Syria And Little 4. because after his Father's Death he made his escape from Rome and seized upon the Crown of Syria Deposing Demetrius his Nephew and the Right Heir after this he grew from Little to Great yea greater and greater by pretending to be Protector to his young Nephew Ptolomeus Philometor he got into his hands the Kingdom of Egypt from which Crown when the Romans forced him he returned with great Rage to pour forth his Revenge upon the poor Jews who were less able than the Romans to Resist him and in plain terms He play'd the Devil amongst them ver 10 11 12 c. N. B Wherein this Epiphanes Famous as his flatterers styl'd him but rather Epimanes Infamous a Vile Person as the Angel named him Dan. 11.21 Acted the part of a Mad-man in three cases First In casting down some of the Stars of Heaven to the ground ver 10. that is those Godly Priests and Princes of the Jews called Stars because they shone in their Sphere of God's Church Militant Worshipping the God of Heaven whose Names were writ in Heaven as so many Citizens thereof Secondly He did not only cast them down but he also trampl'd upon them and stamp'd them under his Feet ver 10. these he prophaned and cruelly Murther'd them Such Shining Stars as these Rev. 1.10 Persecutors spight in all Ages is specially against Zech. 13.7 Thirdly He magnify'd himself in an Hostile manner against the Messiah who was Lord of the Temple and the Captain of the Jews Sufferings and Salvation Heb. 2.10 in taking all his Worship out of his Temple yea and Christ too as it were he cast out of his place setting up in his room Jupiter Olympus an Image of the Devil v. 11 12. and burnt the Books of the Law 1 Macc. 1. 47 59. N. B. How long this loss of the Daily Sacrifice and those sad Desolations should last was likewise declared to Daniel by the Palmony Hamadabber or Excellent Numberer the Man or Messiah ver 13 14 15 16 c. The Term told him was for 2300 Days that is for six Years three Months and twenty Days Reckoning 365 Days to a Year and adding the two Days of the the two Leap-Years therein to it this was not full seven Years from the beginning of Antiochus's Prophaning the Priesthood and Temple unto his Death that the Jews did suffer under him much less was it Seventy Years as formerly they had suffer'd in Babylon which must needs be a Comfort to the Church of the Jews when Daniel declared it from Christ to them How this Phophecy was fulfill'd see 1 Maccab. 1.12 13 14. and 4.52 and 2 Maccab. 4.12 This Vile Person Acted Vilely from first to last and such an Hell-hound was hardly heard of Mark 3. Daniel in his 9th Chapter receiveth a Prediction of what should befall the Jews from the Time of their Deliverance from Captivity until the Death of Christ Chap. 9.24 25 26 27. namely Seventy Weeks or Seventy times seven Years or four Hundred and Ninety Years from Cyrus's Proclamation to the Death of Christ This Interspace the Angel divideth into three Vnequal Parts the first is Seven Sevens or Forty nine Years to the finishing of Jerusalem's Walls c. The second is the Sixty two Sevens or four Hundred Thirty four Years from that time till the last Seven the Events of which are mention'd ver 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached to wit three Years and an half and then was Crucified c. So that from the Decree of Cyrus to the Death of the Messias 't was just 490 Years N.B. I have consulted various Authors about this Term of Time as Alsted's Encuclop pa. 2974. and Dr. Willet on Daniel pag. 284. where he saith Daniel having had a Revelation of Christ who is call'd the Stone cut out of the Mountain without the hands of any Humane Help Dan. 2. Chap. and of the Son of Man's coming in the Clouds Chap. 7. pag. 283. therefore was he the more Inquisitive about the Times of Christ c. as likewise Pemble pag. in folio 353. and many other Antient and Modern Authors N.B. Many great Wits have been exercised about this Noble Prophecy Cornelius A Lapide speaks of one Learned Gentleman who run out of his Wits after many Years study upon it I find the Doctors are much divided about the beginning and ending of these Seventy Weeks 't is most probable they began at the out-going of Cyrus's Decree Dan. 9.25 and ended at Christ's Death tho' some say at the Destruction of Jerusalem by the Romans under Titus Vespatian but 't is better to Compute it as Above than to Dispute it without End N. B. However sure I am it may well be observed That the Jews after their Seventy Years Captivity have Seven Seventies of Years granted them wherein they enjoyed their own Countries shewing him how God's Mercies bear the same proportion to his punishing Judgments which Seven a complete Number beareth to an Vnit or One for their Seventy Years Bondage in Babylon was Recompenc'd by the Lord with Seven Seventies of Inlargement in their own Land beside that Mercy of Mercies here promised them even the Grace of the Messiah who in the last Seven Years of the Seventy confirmed the Convenant with many Elect Gentiles ver 27. N. B. But the Jews did so Degenerate and were so Infatuated into such a Sottish Superstition that they put to Death the Prince of Life Acts 3.15 and after that their Seditious Zealots as they call'd themselves committed such abominable Outrages as to sill the Temple with Dead Bodies of their own People as Josephus relateth then came the Time of Christ the King 's sending forth his Roman Armies Matth. 22.7 to Murder those that had Murder'd him and to burn their City and Temple and to put a period to all their Sacrifices and Services This is call'd Christ's Coming Mal. 3.1 2. John 21.22 Jam. 5.7 and therefore 't is said here Dan. 9.27 that Christ himself makes it Desolate for its overspreading Abominations now rendring this once Holy City not only the Slaughter-house of God's Saints but also of the World's Saviour for which foul Fact they are become the Scorn of the World and the Contempt of all Countries thereof N. B. 1. This Scripture doth so evidently demonstrate both the time of the Coming and
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 noâ—â—in 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
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception â—iâ— necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâ—â—â—e for them must undergo the whole punishment of them in the way of expiation henâ—â— the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrâ—â—sions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 〈◊〉 Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself 〈◊〉 just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us 〈◊〉 things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst
resolve but return not All those parts of a True Penitent are found here 1. An Holy Meditation or Consideration of three things First de Malo Commisso of the Evil he had done in a wicked Life Secondly de bono Amisso of the good he had lost in forsaking his Father and Thirdly de Damno perpesso of his present perplexities thinking it better to venture upon a return home to an offended Father what ever he suffered thereby than to dye a lingring Death by a long Famine which he looked upon as little else than a self-murder c. The 2. part of a True Penitent is his Hearty Determination or Resolution of doing two Duties after his rising up and returning the first is his Confession which he looked on as a necessary Duty both for the Pardon of sin Prov. 28.13 and for preventing of Satan that accuser of Men Revel 12.10 or he accuses himself as likewise for the easing of his own grieved Spirit as Sea sick and Sin-sick Jonah did Jon. 1.9 10. The Second Duty is his Supplication make me as thy hired Servant ver 18 19. His Compassionate Father did prevent this particular prayer ver 20. Oh what a lowly mind was this proud prodigal blest with who before could not be content with the Dignity of a Son but now can stoop to become a Slave a Door-keeper a Dog Mat. 15.27 He could be content to be a Dog so he might but be Christs Dog as she was The Third part of a True Penitent is an Humble Resignation into the Hands of a Justly offended Father Submissively prostrating himself at his Fathers Feet like a right Son of Abraham whom God called to his Foot Isa 41.2 yielding himself up to his Fathers Will and Pleasure to do to him to deal with him and to dispose of him whether for kicking of him or for killing of him both which he had justly deserved as his Father thought good Thus he cast himself wholly into the hands of his Fathers Mercy without any Mediator to intercede for him how much more may we cast our selves on God in Christ our Mediatour N. B. Note well A True Penitent 1. Explores his wicked ways Lam. 3.40 2. Deplores his present Misery Jerem. 30.18 3. He doth implore Gods future Mercy Luke 18.13 The 3. Observable is the Consequents of this lost Son finding both himself and his way home again after all his lewd Carriages towards his Father is his loving Fathers lovely Carriages towards him ver 20 c. This is the Second part of the Parable as the first was the Prodigals both Impenitent Rambling and his at last Penitent Returning Remark the 1. How this good Father received this bad Son when returned when the Son was yet afar off and but coming slowly as one doubting of his Reception the Father ran to meet him and had Compassion on him and fell upon his Neck and kissed him N. B. Note Well 1. Though Man a Father in the fallen Nature be naturally very prone to take Revenge and too Tenacious in their Priviledge of punishing their offending Children yet behold here is a Man a Father who can out of his Fatherly Affections so easily forget and forgive the most notorious and None-such offences of this Prodigal Son and who can kiss him also when one would think this Son having no Mediator for him he should rather have kicked him if not have killed him than have kissed him N. B. Note well 2. All this is a lively Emblem of our Heavenly Father who is called the Father of Mercy 2 Cor. 1.3 and who pittyeth his Children as this Father did his Ps 103.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. signifies a pitty ex intimis Vesceribus a vehement moving to Compassion from the most inward Bowels this also is expressed Isa 49.15 Ezek. 16.6 and Jer. 2.2 And how is Gods preventing grace shadowed out here while the Son was yet a good way off the Father ran to meet him though a gracious God be slow to Anger Nehem. 9.17 Nahum 1.3 Psal 103.8 and 145.8 Prov. 15.18 and 16.32 Joel 2.13 Jonah 4.2 yet is he very swift to shew Mercy to poor Penitents the Father hence loveth you John 16.26 27. and Gabriel came flying swiftly with Comfort Dan. 9.21 23. God is said to meet such Isa 65.24 even the better half way tantùm Velis Deus tibi praeoccurret saith Bernard If there be in thee but a willingness to return thou having a Mediator God will run to meet thee while thou art yet afar off and prevent thee of saying Let me be as thy hired Servant ver 21. as this Father did his Son here N. B. Note well Such is the fullness of our Fathers love to us that though we have spent our first Portion we had in the first Adam yet hath he a new another and a better Portion for us in the Second Adam upon our return to him as the Father here c. God is not only a loving God but he is love it self 1 John 4.8 and Christ called our Everlasting Father Isa 9.6 Inn which receives all comers from all Quarters and by the posture of his Death Dying with his Arms spread abroad open upon the Cross the posture of Embracing Friends c. and crying him that cometh unto me I will in no wise cast out John 6.37 Answering all doubts at once with in no wise there Remark the 2. After the Father had kissed his new-found Son c. he said to his Servants bring forth the best Robe verâ— 22. wherein and in ver 23. there be four parts 1. Raiment for his Back 2. Ornament for his Hands 3. Shooes for his bare feet and 4. Feeding yea a Feast for his Hungry Belly N. B. Note well as to this Raiment in the first place 1. This Prodigal returns with Ragged Cloaths upon his Back as well as half starved with that mighty Famine as to his Belly yet must he have the best Robe put upon him N. B. Note well This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the first Robe and which Augustin understands to be the Dignity or Innocency of the first Adam which he lost by his fall indeed that was Stola prima the first Robe but it was not Stola optima the best Robe for the Righteousness of the Second Adam is a better Robe than that which Adam had or that which Angels have it being the Righteousness of God himself Phil. 3.9 The Robe of Christ's Righteousness wherewith he Cloaths his Redeemed is more glorious than that of Adam in the Covenant of Works for our Redeemer was made a Mediator of a better Covenant Hebr. 7.22 and he maketh us Kings and Priests unto God Revel 1.6 a Royal Priesthood 1 Pet. 2.9 for Robes are the proper Raiment of Royalty This Honour have all the Saints â—s 149.9 and the Covenant of grace with its Non posse cadere 't is not possible to fall from it is better than the first Covenant with its posse
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell which is so called ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarâ—â— in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ— are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
so hard to Cure that the Son of God must be killed before the Soul Stab'd by sin can be Cured No less than the warm Blood of Christ on the Cross can be a Salve Soveraign and sufficient enough to heal that Incurable Sore They are fools that think it an easie thing which Christ found so costly to Reconcile sinful Man unto an Holy God The 4. Inference is Oh! that we could do to the Cursed Body of sin so called Rom. 6.6 Col. 2.11 what those Cursed Kill-Christs did to the Blessed Body of our Saviour As they did to him so should we do to sin We should 1. Apprehhend it in its places of Retirement knowing its Haunts as Saul did David's 2. When Apprehended bind it Hand and Foot that it may not break out into any more Misbehaviour 3. Lead it bound with Hands behind away to be Judged in the Court of Conscience 4. Arraign it at that Bar not with false Witnesses but true ones whereof we need not want great Store when Process and Pleading against it are impartially managed Oh! what black large and long Bills of Inditenient may be drawn up against sin for doing us Mischief Imprimis at such a time and place Item in such a day and duty and a Thousand Items to follow that to the end 5. Condemn it therefore saying with Saul that which hath done this Deed shall Die though the Lot fall on my Son Jonathan my peccatum in Delicijs my best beloved sin 6. Then spit in its face the time would fail to Descant upon all 7. Crown it with Thorns 8. Beat it Buffet it and Scourge it yea let it be stripped as well as striped 9. Nail it to the Cross so fast that it may never stir Hands or Feet more but be Crucified The 5. Inference is Oh! that we could behold the Man how this God-Man Christ Jesus dyed with his Arms spread on the Cross as the place of his Birth was an Inn. which entertains all that come to it with great Gates wide opened So this was the posture of his Death ready to Imbrace all that come by Faith and Repentance and such as do so come he will in no wise cast them out John 6.37 The 6. Inference is Oh! how should our Consciences bleed to behold Christ bleeding to Death upon the Cross considering these following Motives as First that we were those Hard-hearted Jews and our Sins were the Nails which fastened our sweet Saviour to his suffering that worst of Deaths the most Accursed Shameful Painful Lingring and most exposed Death upon the Cross where he was Hanged thereon as our Surety in our stead Though those that beheld him then did mostly Taunt and Deride him while he was in Crucifying as above yet may not we do so when we behold Christ Crucified before our Eyes in his Word and Sacraments Gal. 3.1 1 Cor. 2.2 We must mourn over him whom we have pierced Zech. 12.10 and behold him with bleeding Hearts and not Crucifie to our selves the Son of God afresh and put him again to an open shame Hebr. 6.6 How much sorer punishment are such Sentenced to be worthy off Hebr. 10.29 c. It was we who Eat the sowr Grapes the forbidden Fruit and our Saviours Teâ—th are set on edge therewith c. Secondly That Christ Dyed the basest of Death's to teach us the Desert of our sins for which we all deserve to Die the worst kind of Deaths as he did for us whereby he hath not only purchased a more Calm Quiet and Comfortable Death that we may die in our Nests as Job saith chap. 29.18 that is at my own Home and upon my own Couch or Resting-place But also he Sanctified all sorts of Death to his Saints whether they be Hanged Drowned or Burned whether they be sawn asunder or slain with the Sword c. Heb. 11.37 Our Lord and sinless Saviour deserved to die the best of Deaths yea not to die at all seeing Death is the Wages of sin Rom. 6.23 Where no sin is found there no Death is due Yet as he became the surety for sinful Man so the worst of Deaths due to us himself dyed for us He dyed in a shameful place to purchase a better place for us to die in he died in the Field that we may die in our Houses he dyed in that base place of Skulls that we may die in the best Room of our Dwellings and he dyed on his Cross that we may die in our Beds and that among our Friends and with Ease and Comfort For Christ's dying among his Enemies and with utmost Extremity and Desertion hath purchased it for us But suppose any Saints be brought to die a Dolorous and violent Death as their Lord did and as many Martyrs in all Ages have done and still daily do and tho' they must say therein as the Penitent Thief said upon the Cross we indeed are justly in this same Condemnation for we Receive the due Reward of our Deeds Luke 23.40.41 yet hath our Saviour by suffering the bitterest of Deaths so Sanctified all sorts of such shameful and painful Deaths to his Saints that there is not one Dram no nor so much as a Grain though Deserted Souls do find a Scruple of the Poison of the Wrath of God therein Naturalists do relate that the Beasts of the Field dare not drink of the Fountain untill the Unicorn come first to dip in his Horn which sucks up all the Venom out of the Waters and then the Beasts dare drink most freely So our Saviour by his Cursed Death hath sâ—â—ked up all the Curse of every sort of Death into himself he hath drunk up the bitter part of the Cup leaving only the sweet for us Insomuch that all who die in the Faith Hebr. 11.13 though they be drown'd in Water on burn'd in the Fire c. yet do they die in the Favour of God though they die by the Frowns of Men Therefore should our Consciences be greatly concerned and our Hearts bleed freely melting kindly into Tears and Tenderness while a bleeding Dying Jesus is set before our Contemplations Oh! how melting should be our Meditations upon Christ's Death 'T is a Rule in Physick that Diverting the Circulating course of the Blood is the best Expedient for Curing any excessive bleeding in any part as bleeding a Vain in the Arm stops immoderate bleeding at the Nose Would to God we could thus correct our excessive Weepings for Losses and Crosses by Diverting that over-free because a Natural issue by giving a due Vent to our Weeping over our Dear Redeemer thus Dying and bleeding to Death for saving our Souls and making satisfaction for our sins Lastly Learn hence to love the Lord Jesus our Jonah as that Prophet Jonah could not endure the East-wind to blow and the Sun-shines Heat to beat upon his Head for himself yet could be content to be cast over board into the Sea to be Drowned for saving the Ship and its whole Crew So
our Lord would not turn stones into Bread nor come down from the Cross when he could have so done to save himself yet turns water into Wine for us and is content to be Crucified for saving his Church and Children Our Jonah is cast overboard then Justice is calm the Storm ceaseth c. CHAP. XXXIV Of Christs Burial HAving dispatched the Life and Death of Christ now come we to the Burial wherein there be three grand Remarks in its Antecedents Concomitants and Consequents The 1. Remark is The Antecedents of his Burial which is the lowest step in his State of Humiliation Now Christ is dead 't is thought expedient he should be buryed that there might be the Congruity foretold betwixt the Type of Jonah in the Whales Belly and the Antitype Jesus in the Bowels of the Earth As this was Christ's lowest step he took in his Humbled State so it was the turning step towards his Exalted State for when he had ended the shame of his Cross and had given up the Ghost now must he be Buryed yet shall have an Honourable Burial Therefore Joseph of Arimathea the Prophet Samuels City 1 Sam. 1.1 an Honourable Counseller taketh care that Christ now Crucified should not be Buried in the common Graves of Executed Malefactors but to be Intombed in his own Tomb Matth. 27.57 to 60 Mar 15 43 to 47. Luke 23.50 to 54. and John 19.38 to the end All the four Evangelists do Record this Remarkable Action though with some difference in Circumstances yet with none in the Substance One of them calls him a Rich Man another a Good Man so that 't is possible for a great Man to be good greatness and goodness are not Inconsistent though not many Mighty yet some are called in all Ages to own the good ways of God Where-ever the free-grace of God cometh no difference is made betwixt the Rich and the Poor both Plenty and Poverty may be Sanctified to the owner and as there is room for both in the Kingdom of Grace so there is room for both in the Kingdom of Glory Christ's Parable Luke 16. tell us that poor Lazarus ly's lodged in the Bosom of Rich Abraham the Evangelist more saith that this Rich good Man went boldly in to Pilate and begged the Body of Jesus which he durst not have done had he not been Good as well as Rich for he being a Priest or a Levite and one of the Council Chamber of the Temple could not but expect that his Inraged fellow Priests and Privy-Councellours of the Sanhedrim would pick a quarrel with him and would at least fleece him of his Wealth for favouring the Body of him whom they had Executed as an Heretick and Traitor if they did not flea his Skin from of his Back for being a pattern to such a Person they having Threatned Pilate to Article against him for High Treason to Casar if he still persisted to Patronize the Innocency of Jesus Therefore this was a bold Act in Joseph thus to begg a supposed Traitors Body Mark addeth that Pilate wondred Christ should be so soon dead and when assured by the Centurion that it was so he granted this Counsellors Request St. John joyneth Nicodemus with Joseph who were both Members of the Ecclesiastick Court and we maâ— well suppose of them both what St. Luke affirms of the one only that neither of them had consented with that Privy Council to the Condemning of Christ These two Night Disciples became bold and publick Patrons of a Dead Jesus and Conjoin their helping Hands to bury the Body Honourably when all the Day-Disciples excepting John durst not shew their Heads but Dwindle away These two Timorous Proselites do now openly declare themselves to be the Disciples even of a Dead Saviour each of them acted their part Joseph begs the Body takes it down from the Cross at the leave of the Chief Magistrate Such a Friend was our Lord to Magistracy both in his Life and Death He will have Justice satisfied both in his Dying and when Dead he will not be taken down without Pilates leave his part was also to wrap up the Body in Linnen Clothes and to provide a New Sepulchre Hewen out of a Rock in his Garden wherein never any Man lay before him a Tomb that Joseph had prepared for himself but willingly Resigns it up to his Lord and Master who should from good Manners be first served before the Servant and who within three Days after Resigned it up to the lending Landlord no greater loss have they that lend to the Lord the Borrower Prov. 19.17 as well as the Lender of Mercy he borrows only of us what he first lends us and what we willingly lend to God he more willingly repays again with Interest as Joseph had his own New Sepulchre lent to the Lord for three days only Restored to him again with Advantage for Christ's Body lying that little time in it did Marvelously Perfume Consecrate and Sanctifie it for the better Reception of his own Body against the time of his laying it down As it was Joseph's part to prepare the Tomb for the Body so it was Nicodemus's part to prepare most precious Spices for Embalming the Body the same was done by the good Women likewise for further Imbalming him when their Sabbath was over all testifying their Love to their Lord but in that very preparation they all shewed how little Faith and Hope they had concerning speedy Resurrection though he had oft foretold it to them The 2. Remark is The Concomitants of Christ's Burial after the Antecedents and Preparatory Actions every Circumstance whereof Denominates it a very Honourable Burial As 1. The Persons Imployed in Interring the Crucified Body of Christ were two Honourable Persons some suppose they were for their Eminency of Prudence Piety and Justice c. called to be of Council by Pontius Pilate the proconsul of the Country of Judea besides their Membership of Dignity in the Jewish Sanhedrinâ— who yet consented not to that Cursed Vote therein Namely He is guilty of Death Matth. 26.66 He was not buryed by the hands of those Scoundrels that Crucified him as probably the two Thieves were 2. The place where his Body was Buried was an Honourable place for he was not Buried in a Dunghil as some Sordid Persecutors and Tyrants have been nor among the Carcasses of Executed Malefactors in Calvary but in a Garden the best and most Honourable of places John 19.41 As the first Adam had sinned and did fall in a Garden even in a Paradise the Garden of God So the Second Adam will be buried in a Garden even in the Garden of an Holy and Just Man Joseph that the place of Christ's burial might bear a proportion to the place of Adam's Fall The place of Christ's Burial was the place of his Resurrection also and so as all in Adam did fall in a Garden So all in Christ Rose again in a Garden 3. The Tomb it self was an Honourable
Nature to be born live die and be buried for us as the Wife leaves all for her Husband goes to Prison with him for love c. CHAP. XXXV Of Christ's Resurrection HAving discoursed upon and dispatched the Burial of Christ which was the lowest step of his state of Humiliation and the very turning step as before so he descended not into Hell into the place of the Damned but only into the Grave for the Horrour of Hell had been before upon him both in his Agony and on the Cross in the three hours Darkness c. now come we to speak of his state of Exaltation 't is said Him hath God Exalted c. Phil. 2.7 8. The Degrees whereof be four First His Resurrection Secondly His Ascension Thirdly His sitting down at the Right Hand of God And Fourthly His Intercession there for us till he come to Judgment First of the First His Resurrection In the General this Excellent Truth Arises from the Connexion of these two States that as Christ had his time of Humiliation and then his time of Exaltation so also have Christians both in a Literal and in a Mystical sense a time of scattering and of casting down and a time of Gathering and of Listing up Job 22.29 There is a time for all things Eccles 3.1 2 3 to 9. and these seeming casualties and contingencies to Man are all over-ruled and ordered by the Wisdom and Providence of the only Wise God He hath set the one over against the other Eccles 7.14 that we may not surfeit of the one nor despond in the other as the Church has her time of Burial so she shall of her Resurrection Isa 55. ver 7.8 More particularly of Christ's Resurrection which hath also these three Grand Remarks 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents and the effects thereof The First Grand Remark is The Antecedents of it the first whereof was the terrible Earth quake This is this second time that the Earth paid her Homage to her Lord and Creator as before at Christ's Death Mat. 27.51 52. so now again at his Resurrection Mat. 28.2 The former Earth quake was to declare what power there was in his Death though it seemed to be nothing else but weakness and so distinguish the extraordinary vertue of it While mighty Monarchs do live they may do great matters but when they die all their might dieth with them they can then do nothing they cannot command the Clouds to cover the Face of the Firmament the Earth trembles not the Stones stir not the Graves open not at their Deaths as all these did at the Death of Christ for All Power in Heaven and Earth was given to him Mat. 11.27 28.18 And He hath the Keys of Hell and Death Rev. 1.18 So that Death had not taken away any of the Power of Christ seeing when he gave up the Ghost he could cause the Earth to shake Rocks to Rend as well as the Vail and Graves to open But now when this Lord of Heaven and Earth had lain three nights and three days in the Bowels of the Earth there was greater cause of the Earth's Trembling again no wonder if there were strange Tormina and Horrible Concussions in her Belly by the Almighty Power of her Creator whom she had now inclosed Neither Death nor the Grave had abated or diminished the least part of the Power of Christ But he swallows up both these while they swallowed up him in Victory 1 Cor. 15.54.55 This should teach us poor lumps of Earth to tremble at his Presence especially at our Keeping Christ down as buried in our Earthly Hearts when he hath been Rising in our Hearts by the Motions of his Spirit and still we labour to suppress him and keep him at under Did the Dumb-Earth Tremble for keeping Christ under but three days How much more we for so doing not only for three but for many days yea many years The Second Antecedent is The Apparition and Operation of an Angel Those cruel Kill Christs thought it not enough to have Christ buried in a Grave and a great Stone rolled upon the Grave's Mouth but to keep him sure in his Sepulchre they put the Magistrate's Seal upon the Stone and set a guard of Souldiers to watch it Notwithstanding all those projects for securing their purpose and keeping him down in the Tomb. The Lord sends an Angel to Minister unto Christ the Lord of Angels this Angel rolls away the Stone frights away the Souldiers and comforts the Good Women who came to see the Sepulchre So foolish an undertaking it is either in Men or Devils to fight against God the Church is called Christ Mystical 1 Cor. 12.12 her Adversaries may think they have made sure work of her cut her down cast her into a Grave and roll'd a great Stone upon the Mouth of it so that they are Cock sure Religion shall never be able to rise any more Therefore they rejoice together with mad Merriments and send gifts one to another Rev. 11.10 13. yet for all this opposition so sure as Israel came out of the Thraldom of Egypt the Jews out of the Bondage of Babylon and Christ out of his confinement in the Grave so sure shall his Church and Gospel rise again maugre the Malice of Men and Devils though the great Gates of Hell lay upon it yet shall not prevail against it Mat. 16.18 This burdensome Stone will break their backs that would lift the Church out of her place Zech. 12.3 and no Weapon that is formed against Sion shall prosper Isa 54.17 And though the Bush may be burning yet is it not consumed Exod. 3.2.3 for the Good Will of God is in the midst of the Bush Deut. 33.16 either to consolidate the boughs or to restrain the flames or both The Good Will of God and a Flame of Fire from Man may consist together in the same subject This Text Behold there was an Earthquake for the Angel of the Lord descended from Heaven and Rolled back the Stone from the Door and sat upon it Mat. 28.2 may serve to comfort us sundry ways if well considered As 1st Suppose we have not an Holy Man on Earth to Roll away the Stone and raise us up with Salvation for it may be with us as with them Jer. 5.1 where not one Man was found to stand in the Gap yet hath God an Holy Angel in Heaven to send down to save us as he did Lot out of Sodom the Angel took Lot by one Hand and his Wife by the other and led them from the destroying Flames as he did Hezekiah from Senacherib's Army the Angel smote an hundred fourscore and five thousand of them As he did Daniel in the Den of Lions the Angel shut up their Mouths c. and as he did Peter out of Prison Acts 12. God sent his Angel at the Church's Prayer for Peter who brought him forth and set him in safety And should not God send his Angel now
the Conferences even of Professors themselves omitting the Prophane whose Tongues and Talk are loose like their Hearts 1 Sam. 24.13 Matth. 12.33 34 c. is ten times more of the World than of Religion Alas the Bell is known what mettal it is made off good or bad by the found of the Clapper What is in the Well will be found in the Bucket and what is in the Ware-house will be shown in the Shop So what is in the Heart will be bubbling forth at the Mouth 'T is a shame we Tremble no more as that saying of Christ that all our idle and wast words as well as those that are wicked must be accounted for Matth. 12.36 37. Hence those two wise Sages of the Heathen World Plato and Xenophon thought it fit and profitable that Mens Speeches at Meals and such like meetings should be Registred for Remembrance now should we do so how oft should we be put to the Blush to read over the Records of our former Discourses especially should Christ be present as here c. and ask us at all times also what are ye thinking And what are ye doing c. From the Second part of Christ's question why are ye so sad that the Lord loves not to see his Saints and Servants sad his Tender Heart and Bowels of Divine Compassion even in his glorified Body soon yearned at the sight of their Sadness and therefore questions them as Joseph a Type of Jesus the Antitype did Pharaoh's Officers his two Fellow-Prisoners Wherefore look ye so sad to day Gen. 40.7 And as that mighty Monarch Artaxerxes did his cup-bearer Nehemiah Why is thy Countenance sad seeing thou art not sick Neh. 2.2 Christ seems here to be Afflicted with their Affliction as Isa 63.9 and to be the like Affected as if he had been the like Afflicted He loves cheerful Livers as well as cheerful Givers 2 Cor. 9.7 and would not have any of his Servants to make the World believe by their sadness that they serve an Austere Master How then ought we to chide our Souls out of Sadness as David did his Psal 42.5 11. 43.5 three several times and check all our Despondencies not only with this consideration of our being Servants to such an honourable Master who imploys us in such honourable Work and never fails to Reward us with such honourable Wages even double Wages both in this World and that to come Mark 10.30 But also with the comfort of being Sons and Daughters to the King of Kings and Lord of Lords Thus Jonadab said to discontented Amnon Why art thou being a King's Son so lean from Day to Day 2 Sam. 13.4 Christians may with better Minds and to more holy purposes comfort one another after the like manner for God gives them better names than those of Sons and Daughters Isa 56.5 John 1.12 The 2d Branch of that conference is Cleopas his Answer to Christ's Question Luke 24. v. 18 to 25. Art thou only a Stranger c Whence Note 1st This may serve as an Argument to evince and evidence that the other was not Peter who was always the first and forwardest to speak in all companies upon all occasions c. so would have given the answer here and not have yielded Priority of Speech to Cleopas though he was the Graver Man as Grotius saith yet but one of the Seventy Disciples whereas Peter was one of the Eleven select Apostles and of the first Rank also Note 2d Cleopas reproves Christ for his Ignorance of such a Publick Tragedy as had been acted in the sight of the Sun Here the same person whom Peter acknowledged to know all things John 21.17 is unjustly charged by Cleopas for knowing nothing Let not us then grudge at groundless Calumnies and false Accusations since our Lord was so served The 3d Note is Christ himself is accounted a Stranger here by two of his own Friends and former Followers Thus Job's Familiar Friends had forgot him and his own Servants accounted him a Stranger Job 19.14 15 16 17. Thus was it foretold of Christ I am become a Stranger unto my Brethren and an Alien unto my Mothers Children Psal 69.8 that is to those of the Jewish Synagogue who were angry with him Cant. 1.6 and put him to Death There were many Strangers from all parts that came now to the Passover and 't is the common custom of Strangers to Inquire after News therefore did those Men marvel the more at this Stranger 's Ignorance of such a Publick and Unparallelled Action as was the Passion of Christ However they venture to entertain this Stranger and so at unawares they entertained not so much an Angel as the Lord of Angels we are so commanded to do Heb. 13.2 and to pray Lord be not a Stranger to us Jer. 14.8 The 3d Branch of this Conference is Christ's second Question What saith he to them are the things which you think I am Ignorant of Luke 24.19 Our Lord did not ask either the first or second Question because he was Ignorant in either case for he who knew all things knew well what these two Men were talking of and knew better what had been done in the City because done to himself so he had not only a notional but also an experimental knowledge thereof and might have Answered Know them yes I know them by smarting experience He learned his knowledge by his experience as well as his obedience by his suffering Heb. 5.8 Christ asked 1. What are ye talking of And 2. What things Not for his own Information no more than the Lord did when he asked Adam What hast thou done Gen. 3.9 11. and Cain Where is thy Brother Gen. 4.9 10. for the Omniscient God knew both these well enough But he asks here for Great and Gracious Ends. As 1st That he might not Interrupt their Godly Discourse as some Intruders sometimes do but carries it on as well as keeps it on foot from whence we may learn That holy conference ought to be held up without disturbance from any hand Whoever comes in while it is in hand should do as Paul did gather sticks to keep alive that Fire the Barbarians had kindled Acts 28.4 We may not be Quench-coals to hush or hinder savoury discourse but rather nourish and cherish it as our Lord did here 2dly Another end of Christ's asking them twice here was that he might take the better occasion from their Answers to instruct them in the Ways of God more perfectly as Aquila and Priscilla did Apollos Acts 18.26 and to strengthen their Faith The 4th Branch of this mutual communication was Cleopas's declaring what things had happened c. wherein is observable 1st That these two Disciples had indeed true Faith as appeared both by their commending of Christ calling him a Prophet yea more than a Prophet one of transcendent excellency both for his Miracles and for his Oracles and highly approved both of God and Good Men. And by their condemning of
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
the Word but not the Oister-shell or Earthen-Vessel that bears or brings it Acts 13.48 Therefore Peter took him up from his excess of worshiping N.B. But so do not the pretended Successors of Peter the Pope's who hold forth their Toes to be kissed and permit their Parasites to worship them as Gods Peter would not suffer this Centurion who was but one of Caesar's under-servants to worship him but the proud Pope can compel even Caesar himself to fall prostrate before him and little enough to gain his favourable Aspect N.B. This Gesture of Adoration though it was excessively tender'd by Cornelius yet was it refused with Rebuke by Peter which was the first part of his Entertainment at the door of the Centurion's house N.B. The second part thereof was his handing of Peter into his house and acknowledging God's goodness in bringing such a welcome Guest to him for 't is said He talked with him as they two went hand in hand into the house N.B. And the third part thereof was an Auditory was prepared all ready and desirous to hear him Preach the Gospel to them not only Cornelius himself who had sent the Messengers did wait for him verse 24. Acts 10. but also Peter found many others who were come together verse 27. And this Account we have of the posture of all this Auditory that not only Cornelius was like an hungry Soul who immediately without delay sends for his food so soon as he knew where it was to be found but also they do all uanimously by the mouth of the Master of the house not only bid Peter welcome but also give him thanks for his pains in coming to them yea they farther profess to set themselves in a present reverential posture as having God himself overlooking them and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth verse 33. which teacheth us 1. That the People should wait for the Pastor verse 24 27. And we are all here present verse 33. Thus the People waited for Zecharias Luke 1.21 They should speedily go up Zech. 8.21 2. That such as hear the Word should hear it as from God's mouth as well as Man 's we are present before God The want of setting our selves as in God's sight is the cause why we so much want God in the Ordinances c. After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion the Manner and Form together with the Means thereof which are principally twofold 1. By Words 2. By Deeds 1. The Words whereby he was converted were the pregnant and powerful Sermon which Peter Preached to him in his house wherein these parts are observable 1. The Preface preparing for Right Instruction drawn from the person of the Auditors Acts 10. v. 34 35. 2. The Proposition Preached upon namely that great Mystery of the Gospel the Word of Reconciliation betwixt God and Man not only betwixt God and the Jews but also betwixt God and the Gentiles verse 36. 3. The Paraphrase upon his Proposition illustrated both by the first Minister of the Gospel who began to Preach it to wit John the Baptist verse 37. and by the Principal Master and Author of the Gospel to wit the Lord Jesus whom Peter commendeth from his double Office of King and Priest verse 38. and this commendation is 4. Farther confirmed by a double Testimony 1. That of the Apostles concerning the Innocent Life Christ led upon Earth his holy Death he suffered at the last verse 39. his glorious Resurrection verse 40 41. And lastly His last Return with Power and great Glory to judge the World verse 42. Then 2. By the Testimony of the Prophets Acts 10.43 All these parts are contained in the Copy or Example of Peter's Sermon Then follow the Effects and Consequences of it which are three First The Effusion of the Holy Ghost verse 44. Secondly The Amazement of the Spectators verse 45. Lastly The Gift of Tongues verse 46. Thus far Cornelius's Conversion was wrought by means of Words now comes the manifestation of the Truth of it by Deeds 2. The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism relating to both the Person Baptizing who was Peter who first propounds that great Question Whether it were lawful to Baptize Cornelius and his Family and Friends seeing they were all Gentiles To which himself then gives an Affirmative Answer arguing à majori namely from the thing signified which is the greater to the Sign it self which is the lesser Acts 10. v. 47. And then to the Parties Baptized who all accepted of Gospel Baptism and requested Peter the Administrator thereof to tarry with them certain days verse 48. to be farther instructed confirmed and comforted that they might grow in Grace c. This large Scheme affordeth us many memorable Remarks As First That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation the old Prophets did not confine it to the Jews but extended it to the Gentiles also Psal 72.7 8. and Isa 49.6 and 57.19 where it is said that God created peace to them that are afar off as the Gentiles were as well as to them that are near to wit the Jews A Praelibamen or fore-tast hereof were the Examples of Melchizedeck Job and Naaman who no way belonged to the Jews shewing that the Word of Life was not limited unto them only The second Remark is That God is no Respecter of persons that is he doth not make the external condition of a person as of what Nation Family Name or Quality he be of the Rule of his Respect or Acceptance He doth not accept of one because he is a Jew nor disrespect another because he is a Gentile God regardeth not the outward Estate as Countrey Sex Wealth Wisdom c. which neither help nor hurt Man neither please nor displease God but only as they are in a good or bad Man as a Cipher set by it self signifies nothing but having a numerical figure fixed before it then it increaseth the sum This Truth God had taught the Jews themselves in the Old Testament Deut. 10.17 that he respected not persons which is more confirmed in the New Rom. 2.11 1 Pet. 1.17 and here Acts 10.34 The third Remark is He that is truly religious toward God and truly righteous toward Man of whatever Nation or Condition he be of Jew Gentile Poor or Rich c. is accepted of God Yea the very Romans or Italians such as the Jews thought most hardly of because they were dealt most hardly with by them being in bondage under them at that time might find acceptance with God if they feared God and wrought righteousness as Cornelius did Acts 10.35 who was an Italian not circumcised in the flesh yet circumcised in the spirit Rom. 2.29 no nor as yet baptized yet accepted for these words must be
maris Ira manet Ovid. Metamorph. as Gen. 8.1 but also they were converted from their Idolatry to Worship Jehovah ver 16. when they saw the Winds and Waves obeyed him as Matth. 8.23 Here God extorted from them saith Calvin a plain Confession they had a natural fear before ver 10 but now they feared Jehovah with a Religious fear Demonstrated 1. By their offering Sacrifices to the true God especially themselves as a spiritual Sacrifice Rom. 12.1 saith Mercerus and they resolved to cover God's Altar in the Temple upon their safe Arrival saith the Chaldee Paraphrast And 2. By their Vowing that the Lord should be their God as Jacob the Father of Vows had done before them Gen. 28.21 they vowed saith Vatablus that they would go to Jerusalem when landed and there Sacrifice to Jonah's Jehovah and joyn themselves to the Lord's People Secondly Respecting Jonah himself ver 17. as God brought good out of evil to the Mariners as above so he prepared a Fish to secure Jonah from being drowned in the Sea Some say this Fish was a Shark c. but Christ himself calls it a Whale Matth. 12.40 which is a great Fish indeed though Pagan Authors transfer this Story of Jonah to Hercules whom they mightily magnifie in all his Matters saith Grotius and whom they also feign to have leaped into a Whale's Mouth armed and stuck fast there three Days and then crept out only losing the Hair of his Head by the heat of the Fish as Scholiastes relates to Lycophron who affirms This was Triton's Dog the Pagans stealing this Story from the Hebrews for the Greeks N B. 1. This great Fish was not at this Time created by God but only prepared by his Providence for this very purpose to be present for saving Jonah for all Creatures in Sea and on Land are the Lord's Servants Psalm 119.91 and must serve their Creator when he commands them to save his Servants as this Whale did Jonah N.B. 2. Whether this Whale were Male or Female because called both Dag and Dagah here and Chap. 2.2 is uncertain however this is certain that this Fish ship'd Jonah when cast out of the Ship and kept him unchewed or unchoaked for three Days and on the third Day vomited him up to Shore as the Grave did Christ being no longer able to contain him Matth. 12.40 Acts 2.24 N.B. 3. Mercerus makes this Matter not only a miraculous specimen of God's Power and Providence who will change the course of Nature rather than suffer his Servant to perish here but also specifies many Miracles in it as 1. That the Concoctive Faculty of the Fishe's Maw was so long restrained from consuming Jonah 2. That he in so close a Prison could breath and live so long there without either Air or Light 3. That he was not choaked with the intolerable stench of so loathsome a Jakes And 4. That he enjoy'd his Reason there as well as Life and made such an excellent Prayer there as in the next Chapter Jonah CHAP. II. THIS Chapter contains Jonah's Doxology for his Deliverance Remark the First As his Sinning is specified together with his Suffering in Chap. 1. so here is his Sorrowing after a godly soâ—t 2 Cor. 7.9 10. and his gratulatory Song as Tremellius calls it for his miraculous Deliverance from a double Danger of Death For the Whale was as probable means of his Destruction in devouring him as was the Sea for drowning him No doubt but Jonah prayed both while he was in the tossed Ship and when they were casting him into the Sea as well as while he felt himself sinking into the Belly of the Fish where he seemed to be buried alive but when he perceived that his God was present with him to preserve him alive in the Whale's Bowels he principally designeth here to shew forth his gratitude to God giving him High Praises for the return of his humble Prayers ver 2 6 7. for so the Word Vajith-palel sometimes signifies Praising 1 Sam. 2.1 as well as Praying and his Words which he here uttereth being wholly Eucharistical do intimate saith Piscator that he thus cryed after the Fish had spewed him out ver 10. or at least He then did better Methodize his confused Conceptions he had while in the Whale's Belly Remark the Second The strange Strife and Conflict of Flesh and Spirit in Jonah's Oration here 1. The Flesh in him prompted him and made him prone to Despair saying I am cast out of thy sight ver 4. nigrashti Hebr. imports it which Word in the Latine Language signifies Thou hast set a black Brand upon me Such a Temptation had brought David into the like Disputes of Despair saith Mercerus Psalm 31.22 and in a Desertion deplores that the Flouds of God's displeasure cover'd him Psalm 42.7 as Jonah did here ver 3. and not much unlike Cain's Complaint Gen. 4.13 14. But 2. The Spirit in him takes him up as one Dead and revives him to speak yet will I look again toward thine Holy Temple ver 4. Words of strong Considence saith Mercerus checking himself for his Doubting and Despondency as David did chide David three times over Psal 42.5 11. and 43.5 Here Hagar his Carnal Sense is cast out of doors and Sarah his Spiritual Faith is set up alone tho' the Lead sank down the Net yet the Cork kept it above the Water tho' his Soul fainted within him ver 7. yet looks he again to the Temple either that at Jerusalem a Type of Christ for whose sake Jonah's prayer was heard or Heaven it self the Habitation of God's Holiness So high his prayer ascended as Acts 10.4 Tho' he poured it forth out of the Belly of Hâ—ll ver 2. yet procured it an Answer from Heaven Remark the Third Jonah's great Gratitude to God his Deliverer for his so gracious Deliverance when the Lord made the Fish ship him safe to shore ver 8 9 10. 1. Acknowledging that sinners refuse their own felicity sinning against their own Souls Numb 16. v. 38. Hab. 2.10 He speaks his own woful experience but God will bring them to Judgment Eccles 11.9 2. He promiseth Sacrifices of Praise and Vows to pay them to the God of his Salvation not only his general as an Israelite but his particular Vows made in his Distress as Gen. 28.20 and 1 Sam. 1.11 and Psal 132.1 2 c. 'T was a good Rule Pliny gave Be sure to be the same when well that you vowed to be when sick And 3. He preacheth the praise of God's mighty Power in opening the mouth of Leviathan c. which no man can do Job 41.14 and so God can open the mouth of the grave Heb. 11.35 therefore it may not be thought a thing incredible that God should raise the dead Acts 26.8 As Jonah is out of the Whale's belly vomited up unto dry Land Death swallowed up Christ and was swallowed up in Victory thereby Hos 13.14 1 Cor. 15.54 Rev. 20.13 Jonah CHAP. III. THIS Chapter consists
of two parts 1. Jonah's New and Second Embassage from God to Nineveh And 2. The Effects of his Embassage First His Embassage Remark the First God casts not Jonah away as a broken Vessel saith Calvin or as unsavoury Salt for his late Sin but receives him upon his Return by Repentance and now being penitent God looks on him as innocent and restores him to his former Office and sends him the second time to Nineveh ver 1 2. which was the Head City of the Gentiles to signifie saith Mercerus that the Gentiles should be called and to shame the Israelites who had so many Prophets yet repented not whereas those poor Pagans did really repent and reform having but one Prophet to Preach to them N.B. This may confute that Natural Novatianism in timorous Consciences who doubt of pardon for Apostasie See Jer. 3.22 Hos 14.4 1 Tim. 1.13 c. Remark the Second Jonah's Obedience to God's second Call ver 3 4. who had been disobedient to God's first Call as before but now saith Calvin he had learnt a better Lesson in God's School of Affliction He went not home first to bid his Friends farewell as Luke 9.61 nor did he go another way to Tarshish as before The burnt Child dreads the fire he had enough of being a Runagate a Rebel c. He had learnt obedience by the things he had suffered Heb. 5.8 Now he immediately riseth up and goes whither God sent him at God's Call and Command He goes to Nineveh tho' there he was but a mean Man a meer Stranger unknown and for any thing he knew unregarded especially with such an unpleasing Errand as might have cost him his Life from some fierce and furious fellows in the City yet feareth he nothing now but Disobedience well knowing saith Calvin his God who called him could easily deliver him from being devoured by Land as well as by Sea The spirit of fear was gone and the spirit of power and courage was come 2 Tim. c. 1. v. 7. Remark the Third Jonah walks boldly one day's Journey saith Grotius into Nineveh which was Gedolah Leelohim Hebr. an exceeding great City or a City of God for its greatness according to the Hebrew expression as High Hills are call'd Hills of God Psa 36.6 Mighty Mountains so lofty Cedars be call'd often the Cedars of God c. Jonah walked his first day's Journey in this great City not like a Traveller with speedy dispatch but like a Preacher with due pauses crying Boanerges-like Yet forty days and Nineveh shall be destroyed as Sodom was saith Mercerus because She and her Sisters Gomorrah Admah Zeboim and Zoar could not afford ten righteous Persons in them all Gen. 18.32 'T is well supposed saith Kimchi that Jonah added rebus sic stantibus If ye remain in your sins like Sodom If ye repent not as Luke 13.3 5. Rev. 2.5 And Jeremy lays down that Rule Jer. 18.8 Conditions and Exceptions are to be understood tho' no more be express'd than is here for to run up and down the City crying only these few words was to act the part of a Mad-man more than of a grave Prophet of the Lord God threatens saith Ambrose that he may not strike as appeared by the Event here says D. Dieu c. The second Part is the fruit and effect of Jonah's Preaching there This is twofold First Respecting Men the Citizens And secondly Respecting God Remark the First upon the Men the Ninevites were converted ver 5 6 7 8 9. Behold the mighty power of God's holy Word from the mouth of one only Preacher who had not another to second him Christ sent out his ten Disciples by two and two to Preach c. Luke 10.1 Here the Weapons of one single Jonah's Warfare were mighty through God for pulling down the strong Holds of the Devil 2 Cor. 10.4 Tho' these Ninevites were a People rich great prosperous proud princely being the most Capital City of the greatest Empire then in the World and prophane above measure so that Satan sate in his Throne there as Rev. 2.13 swaying his Sceptre over them as his Slaves c. yet at the Preaching of this Jonah behold the Devil falls down like Lightning from his Heaven of those mens hearts Luke 10.18 The sounding of this single Ram's Horn made the Walls of Wickedness in Nineveh fall flat to the ground as Jericho's did Josh 6.13 20. Remark the Second The first Grace that did demonstrate the Truth of their Conversion was Faith the Foundation of all other Graces 2 Pet. 1.5 They believed God ver 5. and his Threatnings Preached to them by Jonah being conscious to themselves saith Grotius of many grievous Crimes 'T is a wonder they did believe a Stranger so soon but Mercerus affirmeth that they were moved by the Miracle of Jonah's Deliverance c. which he related to them at large and the fame thereof had spread abroad Luke 11.30 so was an awakening Sign to them But the Rabbins report farther that the Mariners also who had been Eye-Witnesses of the Miracle went to Nineveh and confirmed his Relation of what had befaln him at Sea and so by consequence confirmed his doleful Doctrine and Sentence against Nineveh N.B. Credat Judeus Apella says Horace Let the circumcised Jew believe it we may not be wise above what is written However Jonah was the True Arion whom the Poets feign to have been a Minstrel cast into the Sea by the Mariners and saved by a Dolphin c. This Pagan King 's hearing of Jonah's marvelous Deliverance ver 6. induced him to believe his Sermon But above all saith Mercerus Divine Inspiration within moved Nineveh to believe Remark the Third The fruits of their Faith were Repentance from Sin and Reformation of Life c. ver 7 8 9. all testified by external exercises of Fasting and Sackcloth c. by the Decree of the King and his Nobles who all unanimously consented to so pious and penitent a practice and all the People universally submitted to the Decree which extended to the very Beasts also for increasing their Humiliation by the Lowings and Bellowings of those Brute Creatures to humble their hearts more heavily Thus Houses at Funerals are hang'd round with Black with us to make Men mourn the more and when Great Men be buried their Horses do follow the Hearse clothed in Black as seeming to mourn for their Masters saith Tarnovius out of Chrysostom Beasts be made to mourn here in Sackcloth saith Calvin that the Men by this Spectacle might be made Mourners and moved thereby to a deeper Dolour and to behold therein as in a Looking-Glass what themselves deserved as Cattel were kill'd under the Law that Men might therein see a lively representation of their own just Damnation so Beasts were drowned in the Deluge with Men as they were first made for Man so they suffer with Man c. Remark the Fourth Those penitent Ninevites joyn Invocation of God to their Humiliation before him