who excited Joash to call the Priests to an account and to call him among the rest because he could not so well prevail with them to be more diligent in promoting this publick Work Others make this Apology for Jehoiada that he was now grown very old it being in the Three and twentieth Year of King Joash ver 6. King Jebu dying the Year before and leaving the Kingdom of Israel to his Son Jehoaaz At this time 't is said expresly that Jehoiada was grown very old 2 Chron. 24.15 which might be the cause of his Remissness ver 6. his Generation-work being now in a manner done and therefore Joash took new and other measures for carrying on more effectually his Temple-work Remark the Sixth When Joash saw the Mony the Priests collected abroad in the Country was converted to other Uses and not to the right end for Repairing the Temple the King commands the Priests to gather no more Poll-Mony but orders old Jehoiada to set up a Chest like our poor Man's Box besides the Altar of Burnt offering 2 Kings 12.8 9. 2 Chron. 24.8 and this means did prove effectual for much Money was put into the Chest both Trespass-mony for omission of good and Sin-mony for commission of evil saith Tostatus This was put into such Officers Hands as dealt faithfully The Fabrick was perfectly finish'd by them ver 10 11 12 13 14 15 16 and 2 Chron. 24.10 to 13. yea and new Vessels ver 14. instead of those Athaliah's sacrilegious Sons had stoln away ver 7. Remark the Seventh Jehoiada lived the Supporter both of Church and State until he was an Hundred and thirty Years old and then died 2 Chron. 24.15 It was doubtless a great Blessing to the Kingdom of Judah that he continued so long in it which was an extraordinary Age in those times for him to live up to And such an high Veneration the People had for him that they buried him among the Kings a very great Honour done to him at his Death because he had done so much good in his Life both in Repairing God's House and restoring God's Worship to be performed therein when so repair'd Yea and restoring the Kingdom to the House of David in the Preservation of Joash c. The Second Sort of Joash's Actions were his Illandable Actions Remark the First His not taking away the High Places ver 3. but this was while Jehoiada lived so not so bad as after his Death for Custom that Tyrant of three Letters Mos had so prevailed and riveted these high Places in the Hearts of a fond People that the former Kings of riper Years than Joash and more firmly settled on their Thrones and having greater power than Joash yet could not remove them no wonder then if Jehoiada was constrained to tolerate them upon which the People so notoriously doted insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused lest it should cause a Tumult and lest as a learned Expositor expresseth it the Multitude should mind more Commotioners than Commissioners and be more guided by Rage than by Right Violence and Obstinacy like two untamed Chariot-Horses hurrying forward their precipitant passionate Desires in a blindfold Career Therefore good Jehoiada was forced to forbear as 1 Kings 15.14 and the rather because the Matter was good the People Sacrificing to the Lord there and not to any Idol So the thing was warrantable but the place only was unwarrantable Deut. 12.11 13 14. Remark the Second But after Jehoiada's Death Joash permitted deplorable Idolatry to be restored in the Kingdom 2 Chron. 24.17 18. Those cursed Court-Parasites who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada came cringing to the King as soon as Jehoiada was dead and perswaded this Ambitionist that during his Tutor's Days he was a King without a Kingdom a Lord without a Lordship or Dominion no better than a Subject to his Subjects c. that he should do well to assume to himself his Royal Power and as Menochius Osiander c. say they desired him to shew his Royalty in granting Liberty to every Man to Worship God as he listed and where he best liked and not be tied to the Temple c. yea a Liberty to recal the Worship of Baal c. The King hearkned to them Grotius here quotes Curtius saying Flattery is more mischievous to Kings than an Enemy when they give Ear to it fair Words make facile Fools fain and Princes minds are easily altered for the worst thereby as Joash was here who was soon wheedl'd into base Apostasy c. Remark the Third No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places but presently they Worshipped Baal there ver 18 19. for which Wrath came down upon them by Hazael King of Syria 2 Kings 12.17 18. when Jehoiada was dead so great a loss to a Kingdom is the death of a Godly Governor and when Joash was relapsed into Idolatry Principium fervet medium tepet exitus alget was the Character of this Apostate So zealous was Joash at the first as to rebuke even good Jehoiada for his Remisness in Repairing the Temple as before he was too hot to hold he is now grown stone-cold for God and as hot for Idols when he had lost his Religion he lost his peace of the Kingdom for then the Lord let loose the King of Syria upon him as after c. Remark the Fourth Joash's Tyranny the Daughter of his Apostasy into Idolatry and that with Obstinacy Such was God's pity and patience towards his own people that he sent Prophets to protest against their back-slidings and to fore-signifie his future Judgments 2 Chron. 24.19 yea the Spirit of the Lord came upon Zechariah the Son of Jehoiada ver 20. who set himself in an higher Place that his Message from the Lord might be the better heard and he earnestly inveighed against the wicked ways of King Princes and People Hereupon all these three conspire against him Tyrants are Teachy tange montes fumigabunt Touch great Men-Mountains and they will smoake nothing but silken words will down with them the corrupt Courtiers taxed him as a Traytor to the King the King commands to stone him ver 21. who as they were stoning him cryed out Lord look upon it and require it ver 22. that is Make Inquisition for my innocent blood or it may be read saith Piscator c. The Lord will require and requite it So it is a Prophecy rather than a Prayer for 't is not probable so pious a Prophet would die with a desire of private Revenge contrary to Christ's Luke 23.34 and Stephen's practice Acts 7.60 unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel Remark the Fifth God Answers Zachary's Prayer or Prophecy from ver 23. of 2 Chron. 24 to
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
worse but better by us we should all strive to be the most holy Persons even in the most unholy Times Thus our Enoch in very bad Times was still a good Man and walk'd with God when that corrupt Age did walk from God yea contrary to him or against him as if they would justle God out of his Throne he kept close to him when they most forsook him and so forsook their own Mercies to follow Lying Vanities Jon. 2.8 't is probable Enoch's Prophesying or Preaching to them did them little good and 't is as certain that their prophaneness did Enoch as little hurt He was not as appeareth by this Phrase of his walking with God of the World while he lived in the World 1 John 2.19 because he conformed not to the World Rom. 12.2 He did not run with them into the same excess of Riot 1 Pet. 4.4 nor did he walk in the way of these wicked men Prov. 14.4 nor would he have any Fellowship with their unfruitful works of darkless Eph. 5.11 Thus also Noah did walk with God in the midst of a most crooked and most perverse Generation Gen. 6.9 Phil. 2.15 That Character of Commendation given to Noah seemeth higher than this of Enoch in as much as Enoch's Age was more tolerable But that of Noah's was so intolerable God could tolerate them no longer but took them all away with a Deluge which was not done in Enoch's it seems more tolerable Times wherein iniquity indeed abounded but was not come to the full Gen. 15.16 But Noah remaining Righteous and Incorrupted in the corruptest of Times walked with God when the World was overflown with an Inundation of wickedness and therefore he was saved by God when the World was likewise overflown with an Inundation of VVater And as Enoch was the best in bad Times as well as Noah so Elijah was likewise who continued Zealous for God when in his own apprehensions he was left all alone and his degenerate Age was all against God and for Baal 1 King 19.10 14. therefore Enoch and Elijah are call'd the Two Candidates of Immortality because neither of them tasted of Death in the common way of Mortality The second Inference is Therefore we should all strive to walk with God upon these three following Motives besides the Reasons of the Duty as also of the Dignity 1. Safety 2. Solace 3. Satiety all which shews 't is not only our Task but our Priviledge not only our Duty but our Dignity as before and not only our VVork but our VVages too to walk with God 't is a VVork that is VVages to it self having all these three Motives or Encouragements in them 1. Society with God is safety to Man Fear not Abraham saith God I am thy Shield Gen. 15.1 to keep off all blows and is impenetrable the wicked must strike through God before they can come at those who walk with God for he is not only their Shield but also a VVall of Fire round about them Zech. 2.5 And they are Mad-men who will Fight with the Fire especially such consuming and devouring Fire as God is Heb. 12.28 Isa 33.14 Quid timet hominem homo in sinu Dei positus A Man that lyes in the Bosom of a King or walks by his Side with him as his Friend and Favourite who dare touch him 't is Crimen laesae Majestatis a Treasonable Affront to Royal Majesty how much worse is any Injury in the Society with the King of Kings in whose presence no Evil or Devil dare be so insolent as to Arrest any that walk with God If God be for us and with us who can be against us Rom. 8.31 At what time I am afraid I will trust in thee saith David Psal 56.3 That is I will shrink under the shadow of my Shield wherewith I walk safe through the Valley of Death Psal 23.4 The second Priviledge attending our walking with God is Solace and Delight Oh the Complacency good Men find in Gods Company how pleasant it is to walk in the warm Sun-shine at a cold Season God promiseth to be a Sun as well as a Shield to those that walk with him Psal 84.11 and how sweet it is to walk in the warm Sunshine of the Sun of Righteousness Mal. 4.2 That Soul dwells at ease Psal 25.12 13. The ways of wisdom to walk with God are ways or walks of pleasantness and her paths are peace Prov. 3.17 Not only strawed with Roses but also paved with Love the VValk is a Golden Pavement Cant. 3.10 Revel 21.21 and therefore unfit to be defiled by dirty Dogs Revel 22.15 In this walk it was that the Spouse sat down under Christs shadow that beautiful and beloved Harbour with great delight where his Fruits the Promises tasted sweet Cant. 2.3 Psal 19.11 In as well as for keeping c. there 's great Reward No Company is so comfortable as Gods Company and he that walks without God and not with him is indeed alone This makes Sinners Solitary and sad Souls though they have never so many Beastly Creature-comforts with them as a Man is said to be alone though he hath many Myriads of Beasts round about him in the Forrest so those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Atheists that walk without God in the VVorld Eph. 2.12 They are all alone in the midst of their Sensuality or Sense-comforts whereas Saints though bereav'd of them have Soul comforts as Christ had John 16.37 This ushers in the third Priviledge to wit Satiety This made Jacob say I have enough my Brother or Hebr. Kal-li in opposition to Esau's Rab-li Esau had much but Jacob had All as the words signifie Gen. 33.9 11. As having God in his Company who had All and was an Universal and Satisfactory good congruously Accommodated to all his wants and no good thing will he withhold therefore David desires to be a Door-keeper first in and last out any thing so as to have Gods Company Psal 84.10 11. and this made Abraham run like a Lackey at Gods Stirrop as it were when he heard his El-shaddi or All-sufficient God bid him walk before him Gen. 17. 1. He can follow God blindfold and went out not knowing whither Heb. 11.8 Having done with Enochs first grand concern to wit concerning his appearance in the World all which he managed in a constant walking with God I come now to discourse upon his second Grand concern concerning his disappearance to the VVorld to wit his translation from Earth to Heaven This Moses having his vail upon him as is usual with him mentioneth in dark and intricate expressions but the Apostle removes the vail and unvails Moses Gen. 5.24 delivering his translation in a more plain and perspicuous language Heb. 11.5 1. As to Moses Dark and Intricate expressions they are two 1. He was not 2. For God took him 1. He was not the Hebrew reads it Veenenu which in Latin is rendred non ipse and in English and not he Which abrupt
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
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
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
and a childish Dream But seeing Jacob himself look'd upon it as serious the word Mother must have another meaning and not Rachel to rise out of her Grave to do it Indeed the Rabbies to solve this do say this was fulfill'd in Joshua who came of Joseph and whom the Sun obeyed in standing still and the Moon in staying her Course Josh 10.13 but though this be a fair exemplification 't is not the proper Interpretation of the Dream for Jacob understandeth it not Literally of the Sun in the Firmament but Mystically applying the Sun to himself And Josesph likewise applyeth the Dream figuratively to himself Gen. 42.9 when Humane Event had now given the most Genuine Sense of that Divine Dream or Oracle Some say this Mother was Bilhah Rachel's Maid yet call'd Joseph's Mother because she was his Nurse So Plautus saith Mater est quae mammam dedit she is the Mother that gives the Child Suck Thus think some Hebrews in Munster and Lyra but Castalion says It was Leah Joseph's half Mother Yet the aforesaid Lyra saith Rachel cum adoravit in prole i. e. Benjamin lioèt non in personâ propriâ that Rachel though now dead so could not do Homage to Joseph in her own proper Person yet did it in her Son Benjamin who bowed himself to Joseph with the rest of his Brethren Gen. 43.26 28 29. where all the Eleven Sons the Stars in the Name and with the Name of their Father the Sun saying He is your Servant Sir as we are all so Thus by a marvellous Providence to make good his Divine Dream they become all humble Supplicants to him for necessary Bread however Mercer's judgment seems most solid saying This Mother in Joseph's Dream might be either Leah according to Castalion the time of her death being not mention'd by Moses as is Sarah's who is the only Woman in Scripture whose Age at death is Recorded nor are the Women who went down with Jacob to Egypt named or numbred at all by him save only that they were seventy Souls Gen. 46.26 27. Exod. 1.5 Deut. 10.22 which is purposely Registred at their going into Egypt that we may admire the Power and Providence of God over his Church that even in the House of Bondage in two hundred and fifteen years those seventy Souls were multiplyed into six hundred thousand Men beside Women and Children at their going out of Egypt Numb 1.46 even as many as Stars in Heaven and the Sands upon the Seashore Gods Promise was made good by a Miracle never then think the Church too low for God But the Enquiry is Whether Leah was one of that Seventy which went down with Jacob into Egypt Answer 1. Some suppose so with Josephus who seems to say lib. 2. of Jew Antiq. chap. 4. that Leah led Dinah her Daughter down thither and if so then she was the Mother that did Homage to Joseph according to his Dream So those two the Mother and the Daughter may make up the three and thirty mentioned Gen. 46.15 instead of Er and Onan who died in Canaan for their Sin Gen. 38.7 10. so did not go down to Egypt and therefore ought not to be numbred Leah and Dinah filling up their place Answer the second But 't is the received Opinion of the most Judicious Authors that Leah was dead at Jacob's going down to Egypt so that seeing it was not Leah it was some other of his two Secondary Wives who then was the Mother of the Family who went down with Jacob and who with him did Obeisance to Joseph and no doubt had Leah been alive then and there yea or Rachel her self and had seen Joseph's Honour and Grandeur if unknown who he was due Respects would have been paid by them both unto his Dignity and Deputy-ship Thus having gloss'd upon both Joseph's Dreams wherein God had reveal'd to him his Dominion over his Brethren c. His declaring those Dreams to them was the grand Ground of their Envy and Hatred against him hereupon at the very first view of him when sent of Jacob to give them a Friendly and Brotherly Visit their Hearts rise in Indignation and belch out that black Blasphemy Behold the Dreamer cometh Gen. 37.19 Hebr. Baal Hachalomoth a Lord or Master of Dreams This was a most scurrilous scoff and withal 〈◊〉 most cruel calumny For here 1. They call their Brother Baal which Name is used fifty seven times in Scripture for a dirty Dunghil Deity a false God or Idol Such a lump of filthy Impurity that Baal is used in contradistinct terms to the most pure and holy God 1 King 18.21 God and Baal Yet this is the best Name his Brethren bestow upon their best Brother Their Hearts were so big swoln with Spite and Spleen that they could not call him by his Name his own proper Name Joseph but Nick-name him with that odious and beastly Name Baal But 2. Take the name Baal in its general Genuine and Grammatical sense so it signifies a Lord or Master and therein they seem to honour him but by putting Hachalomoth to Baal therein calling him the Lord and Master of Dreams or one that is Married to them as Baal signifies so they notoriously dishonour him reckoning this Innocent and Early Religious Youth among the abominable Baalim's of the Heathen World whereas they themselves were more truely Baali-aphim Masters of Anger as Angry Men are stiled by Solomon the Wise Prov. 22.24 Baal-aph is a Man of anger and Baal-chemah is a furious Man Prov. 29.12 so they were rather Baali-chemoth married to their furious Passions and Malice more than he was Baal-Hacholomoth a Master of or Married to any fond Dreams which indeed were Divine and sent of God to him wherein he was Passive and but Gods Instrument both in receiving and in relating them And therefore Moses more truely mentioneth how their Father Jacob by an Infallible Spirit names those very Nick-Names of Joseph Baali-Chitsim Arch Archers or Masters of Arrows Gen. 49.23 Those cunning and skilful Archers shot sore at Joseph as at their Mark with their Invenom'd Arrows of Rancour and Rage in their Loud Lies Cruel Calumnies and Cut-throat Contrivances against him So that this Sarcaltick Nick-Name not only this Dreamer as our Translation over narrowly reads it but this Master of Dreams as the Hebrew plainly signifies and so Mr. Ainsworth rightly reads it was no better than their base traducing their Brother as if he had been some insolent Impostor and had made those Dreams merely out of his own mad mind as Master and Framer of them which was a Cursed Calumny seeing they were sent of God to signifie that his advancement to he Lord of the Land of Egypt came not by chance but by a Divine Decree and Gods powerful Providence However their scurrilous stile of Dreamer they give him doth plainly demonstrate that his Dreams were the cause of their hating him and of their conspiring to kill him as judging him the only Authour of them
though a Prince was not ashamed to own his own Kindred though their Trade was mean and despicable especially in the Opinion of the Egyptians for he did not only vouchsafe to meet them in their way but also 1. To present some of his Brethren poor Shepherds to the King Gen. 47.2 who ask'd them What is your Occupation ver 3. a meet question for a good Magistrate to ask that they had one Pharaoh takes for granted this prudent Prince suffer'd none of his Subjects to live idly without Employ God made Leviathan to play in the Sea Psal 104.26 but none to do so on Earth He that will not work shall not eat 2 Thes 3.10 Paul condemns idleness as a Capital Crime to the pains of Death yea to one of the worst of Deaths to die by Famine 'T is a Law laid upon all Mortals to sweat out a poor living by some lawful Labours and to Earn what they eat by the Sweat either of the Brow or of the Brain Gen. 3.19 yea Paradise it self which was Adam's Store-house was his work-house also .. He must take pains though then without pain or weariness as well as have the pleasures thereof Gen. 2.15 such as do not serve God in an honest Calling will soon as all loose Persons do List themselves to serve the Devil Joseph here had Instructed his Brethren to tell Pharaoh the Truth and not to be ashamed of their Trades Though Grasiers or Shepherds were abominable in Egypt every lawful Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decorum an Honour put upon it by God 'T is the unlawful only that are shameful A Gamester a Cheater a Kid-napper an Usurer c. are asham'd to own themselves as such when asked what their Occupations be whereas the honest Scavenger Chimney-sweeper Tankard-bearer c. are ready to own themselves so 't is the Language of our Law To Bridewel with them that can give no true account of some just Employ 2. Joseph likewise presented his Father though a poor Aged Man to Pharaoh Gen. 47.7 He was not like those unnatural Children of our day who think it a disgrace to acknowledge their poor Parents David did not so who brought his Father and Mother to the King of Moab to keep them haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess 1 Sam. 22.3 4. And Joseph did not so who set his old Father before Pharaoh who wondred at the whiteness of his Hoary Head As the King seeing Joseph's Brethren young Men and fit for Labour therefore asks them about their Occupations and they answer That they were not like Body-Lice which live not by their own Sweat but upon the Sweat of others they lived by their own Labours and not upon the Labours of others so it was no Sin to succour them So he seeing Joseph's Father a very old Man and past his Labour asks him only of his Age but nothing of his Occupation Jacob was now an hundred and thirty years old just the half of the four hundred and thirty years between the promise to Abraham and the Delivery out of Egypt to wit two hundred and fifteen years were at this very time expired as before It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand How old art thou Gen. 47.8 than what a blind Heathen could do namely to know his years and the Age of his Life yet God so disposeth of Jacob's answer that an excellent Lecture is read to that Heathen King ver 9. How Heaven is Mans Home this World is but as an Inn where Man Sojourns for a while and wherein he as a poor Pilgrim is exposed to manifold evils yea and that through the former sins of the Sons of Men Nature began to decay and Mans Life grew shorter than formerly insomuch that neither Jacob himself nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage for Jacob's Father Isaac lived to an hundred and eighty years of Age Gen. 35.28 and his Grand-father Abraham to one hundred seventy five Gen. 25.7 whereas he himself was the◠but an hundred and thirty and being so very old he found his strength decay therefore did he both before then and after make Death familiar to him at Bed and Board learning to die daily and often crying Let me die Gen. 45.28 and 46.30 and lo I die Gen. 48.21 and 50.5 yet God was better to him than his expectations for he lived seventeen years after his conference with Pharaoh Gen. 37.28 dying at an hundred forty and seven years still short both of his Father and Grand-father as before After these things were Transacted Jacob and his Sons had Pharaoh's hearty welcom as they had Joseph's before They desired to live in the Land of Goshen according to Joseph's Instructions Not only because 1. It was nearest to the Land of Canaan so stood most commodious for their Return out of that Country to their own 2. It was most fruitful fattest and fittest for feeding their Cattle but also because 3. That they might dwell apart from the Egyptians and so not be corrupted with their Idolatry Josephus addeth that Joseph would not have his Brethren dispersed among Egyptians for this would have divided them one from another yet were there some Egyptians Inhabitants among the Israelites in Goshen of whom they borrow'd Jewels at their Departure Exod. 11.2 However Pharaoh gave them his Royal Grant of Goshen Gen. 47.4 5 6.11 at their Petition for Joseph's sake Kind he was and constant in his Respects to so good a Servant It pleased Pharaoh well only to hear of his Servants Brethren Gen. 45.16 yea and his Courtiers too at least in counterfeit Kindness they must love whom the King loves they do but humour Pharaoh while they honour Joseph yea so good-humour'd God made Pharaoh to Joseph that he offer'd him to make such of his Brethren as were Men of Activity of Shepherds to become Courtiers Gen. 47.6 but we find not that Joseph accepted of this Royal-offer as being loth to adventure them among the Corruptions of the Court though God had given him Grace to be as fresh Fish in a Salt Sea and his bow abode in strength c. yet might he well Question whether it would be so well with them c. In all which Joseph resembles our sweet Jesus who though a Lord not only of one as Joseph but of all Lands yea of Heaven and Earth yet is not ashamed to acknowledge the meanest of the Saints as his Brethren Hebr. 2.11 He presents us to the Father in whom we are accepted Eph. 1.6 and provides a Goshen a Land of light for us Joh. 14.3 and instructing us how to comport our selves before his Father c. Having seen Jacob's welcom to Egypt now his welfare in it is next to be considered as the first was Honourable so the second was comfortable His condition in Egypt was
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Veneration and godly Affection to so worthy a Parent and Patriarch who had so long mourned for him when he supposed his Son was devoured by an evil Beast therefore he honours him with these Solemnities and partly to preserve the Corps sweet so long as the many days time of Mourning and the long Journey to Machpelah his Burying-place in Canaan required but principally to testifie his Faith of the Resurrection and that Incorruption he hoped for at the last day The second Remark of Joseph concerning Jacob also is the Funeral Solemnities of his Fathers Interment when Joseph had got leave of Pharaoh by the mediation of Messengers for he being a Mourner must not come before Kings Esth 4.2 to fulfil the will of the Dead and the command of his Father together with the Obligation of his Solemn Oath the sacredness whereof and the Execration of Perjury the Light of Nature discovered to these Heathens Pharaoh and his Courtiers he marcheth to Canaan with a most Pompous Retinue both of Courtiers Counsellors Captains and a strong Convoy or Conduct for their Defence in case of Opposition and there affordeth his Father a most Honourable Burial Gen. 50.4 5 6 7 8 9. making a grievous Mourning for him beyond Jordan ver 10 11 12. the place was thence called Abel-Mizraim the Mourning of the Egyptians which was a good Providence for confirming the Faith of the Israelites when they were to pass over Jordan afterward by this standing Monument of Jacob's Transportation out of Egypt into Canaan for his Burial The third Remark is Joseph's kindness to his Brethren who had been notoriously unkind to him and who were now Jealous he would be reveng'd of them ver 14 15 16 17 18 19 20 21. See the force of Conscience though for a while it be still and seemingly asleep yet is faithful in Recording and fearful in Reproving albeit it doth not alway execute the acts of accusing yet then hath it always the habit of it and when awakened with Losses and Crosses brings old sins to a new reckoning What they say to Joseph of their Fathers command looks like a loud Lie ver 16. for had Jacob known of their ill usage of Joseph he would have branded them with it Gen. 49. as he did Simeon and Levi for their cruelty and he would himself have spoke to Joseph before he died for pardoning them They repented this purchas'd Joseph 's pardon and he nourish'd them that would have starved him in the waterless Pit c. Gen. 37.22 24. The fourth Remark is concerning Joseph in four Respects 1. His Age ver 22. 2. His Off-spring ver 23. 3. His Last Will and Testament ver 24 25. And 4. His Death and Burial ver 26. First of the first of these Joseph's Age he lived an hundred and ten years ver 22. Mark the Divine Comment God made upon Solomon's Sapiential saying Prosperity is set over against Adversity Eccles 7.14 and the marvellous proportion of both He did not only receive good from the Hands of the Lord as well as evil Job 2.10 but also his good far exceeded his evil seeing for his about thirteen years Adversity he enjoyed after that full eighty years of the most Honourable Prosperity even as much Happiness as this lower World could well afford him Thus also God dealt with Job giving him an hundred and forty years of Temporal as well as Spiritual Blessings in abundance after the Lord turned his Captivity Job 42.10 12 16 17. Thus God Honoured Joseph in Egypt where he had no Divine Oracle or Angel to speak to him as the other Patriarchs had yet was he all along like a Pearl in a Puddle keeping his Vertue still where-ever he came as God was with him Gen. 39.2 and last so Gods fear was before him ver 9. though the Iron entred into his Soul Psal 105.18 or his Soul came into Iron Hebrew yet sin could not enter into his Heart because it was fraught with the fear of God when it was suggested to him that his becoming a Minion to one of the greatest Ladies in Egypt would not only afford him much Carnal Pleasure but also Release him out of Prison and Advance him to the Highest Worldly Honour he contemns the Temptation furnishing the Tempter with nothing but wet Tinder to strike Fire upon resolving to lye still in the Dust rather than rise by any way of wickedness This was strong Faith and therefore is he made the tenth Exemplary Witness of Faith Heb. 11.22 Secondly Joseph's Off-spring God blessed him for his Holiness with so long a Life after his Affliction that he lived to see his Son Ephraim's grand Childrens Children Gen. 50.23 yea and to Dance and Dandle with great delight upon his Lap the Grand-Children of his Son Manasseh This was another Branch of Gods Blessing upon him for his Holiness shining forth so splendidly in him notwithstanding his want of those helps in Egypt of God or Angels speaking audibly to him which his Fore-fathers had Dr. Lightfoot affirmeth that Ephraim at Joseph's Death could not be less than threescore and fifteen years old and therefore that passage concerning Ephraim's Sons being slain by the Men of Gath 1 Chron. 7.21 22 23. seemeth to be not very long after Joseph's Death if not before it 'T is probable saith he that third Generation of Ephraim mentioned Gen. 50.23 were the Persons so unhappily slain by the Inhabitants of the Land In those Antient Times it was usual for one Countrey to Invade another Adjacent as Philistims or Men of Gath the Egyptians their next Neighbours and to carry thence their Booties This probably had been done upon Goshen the utmost part of Egypt and Bordering on the Philistims The Children of Ephraim presuming on their Numbers and Strength might Attempt to Requite the Plunderers and Recover their Losses wherein they miscarried as is related for which Ephraim Mourned many days c. Thirdly Joseph's Last Will and Testament Gen. 50.24 25. which he delivered by Faith Heb. 11.22 consisting of two Branches 1. His mentioning Israel's Exodus or departure out of Egypt foreseeing they would be hardly used after his Decease yet God would visit them with Grace and Mercy after he had visited them with Justice and Anger to wean them from the Idolatry of Egypt that they might not carry it along with them into the Land of Promise and because they were tainted therewith therefore the Lord Aired and Sweetned them from the stench thereof full Forty years in the Wilderness and then brought them into Canaan Joseph lived with his Brethren after his Return with them from Burying Jacob in Egypt fifty three years or more in great peace and plenty but at his Death began their Egyptian Bondage Their Liberty and Worldly Felicity died with Joseph as afterwards Israel's Prosperity died with Josiah Yet dying Joseph foretold them by Faith that the Promise of fetching them forth and giving them Canaan would assuredly be Accomplished which Prophecy of Joseph was fulfill'd
Discipline and was a symbol of internal Grace As this People had three Days prescribed to prepare and sanctifie themselves So our Lord saith He for our sakes did sanctifie himself Joh. 17.19 in dying for us which Sanctification Christ compleated not until the third Day at his Resurrection Secondly What the People were not to do 1. They must abstain from their Wives during those three Days Preparation ver 15. This the Apostle sheweth is to be done with Consent for a Time that they may the better give themselves to Fasting and Prayer 1 Cor. 7.5 Not because there was any legal Pollution in it being instituted in the State of Innocency Gen. 2. and honourable in all Heb. 13.4 'T was therefore prohibited not as any prophane Matter in it self but meerly that their Minds might be the more entirely devoted to the Covenant now to be made with God and not diverted by Carnal yet lawful Pleasure Some make this to mean Priests disavowing of Marriage which argues as absurdly as because People on solemn Fast-days abstain from Meat therefore the Clergy must eat no Meat at all 2. As they were not for that Time to touch their Wives so nor must they touch the Mount at that Time when the Signs of God's glorious Presence was upon it v. 12 13. In which Interdict or Prohibition are sundry Branches observable As 1st To whom it was prescribed to wit both to Men and to Beast To Men in General that is to all the People oft intimated in Exod. 19. but principally ver 13. and in special to the Priests who otherwise seem to have a nearer access to God in sacrificing-Service ver 21 22. These Priests are after call'd Young Men of the Sons of Israel Exod. 24.5 being the First born of Families whom God had sanctified to Himself Exod. 13.2 in whose Place he afterward took the Tribe of Levi Numb 8.14 15 17 18. 2ly Upon what Penalty this expresly is added upon Peril of Death The Offender if near Hand was to be stoned and if farther off was to be shot at with a Dart and the Beast is here doomed to Danger to keep his Master at farther distance from Danger in which Premonition there was Mercy in the Commination though so much Severity in the Execution 3ly The Reasons of this Interdict were 1. For Reverence-sake 'T is Presumption in People and an Affront to a Prince for any to come into his presence uncalled Much more into the presence of the King of Kings who though he love familiarity with us in our walking with him in our Conversation yet takes State upon him in his Ordinances will be feared in his Commands and will be trembled at in his Word and Judgments as Dr. Hall phraseth it 2. To restrain the People's Curiosity from prying into God's Secrets 1 Sam. 6.19 Not that it is evil to see God but it is evil in him that seeketh to see him out of Curiosity and to make nearer approaches presumptuously unto him than he permits The Third Reason Had they been permitted to approach and gaze this would have hindred their Attention in hearing the Voice of God which proceeded out of the midst of the Fire 4ly To put a difference betwixt the Lord's Service and that of Idols they had seen in Egypt wherein they used Sporting Dancing and Feasting which afterward this People practised as their Apes when they set up the Golden Calf But here they must know their distance dread God's Presence which was a strong check to all Idolatrous Jollity But 5ly And more especially this was to shew the Nature use and end of the Law which was rather to exclude Men from God by Reason of their Sins than to accept justifie or give Life to them as doth the Gospel for it was the Ministration of Death 2 Cor. 3.7 Gal. 3.10 11 19 21 22 23 24. Mount Sinai is in Bondage with her Children Gal. 4.25 Contrary to the Gospel upon Mount Sion as Paul explaineth at large Heb. 12.18 20 22 c. Notwithstanding this strict peremptory Prohibition that neither People nor Priests should approach beyond their bounds yet the Lord knew better than Moses the Itch of Curiosity in them and therefore He commands Moses to go down and charge them over again though Moses thought it superfluous to keep their Distance yet Moses and Aaron who were Types of Christ's Princely and Priestly Offices were allowed to come up unto the Lord ver 21 22 23 24. The Sixth Remark is the miraculous Manner and marvelous Majesty of the Promulgation of the Law 1. In the affrightful Agitation of the Elements as of the Fire ver 18. of the Air in the Cloud Thunder and Lightning ver 16. and of the Earth in that Dreadful Earthquake c ver 18. And. 2. In the astonishing sound of the Trumpet which by the Ministry of the Angel made a most terrible sound ver 16 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law There was Thunder and Lightning and a Thick Cloud and the â—â—und of a Trumpet c. to the Affrightment of all the People c. that the Man of God might the better accommodate his Expressions to the magnificence of the Lord 's glorious appearing on Mount Sinai and thereby the more to make the People meet to meet the God of Israel such a marvelous Majesty attended Moses here as never any Law-givers among the Heathens were ever honoured with That on a suddain in a clear Morning the Mount was surrounded with Darkness and Fire broke forth out of the midst thereof c. as Gregor Nyssen testifieth but Moses better declareth that there were four Signs of God's Presence two were heard the Thunder and the Trumpet sounding and two were seen the Lightning and the thick dark Cloud so the Apostle to shew the Terrour of the Law describeth the giving of it by six several Expressions As 1. Fire burning 2. Blackness 3. Darkness 4. Tempest 5. The sound of the Trumpet And 6. The Voice of Words Heb. 12.18 19. God speaking out of all these must needs be very frightful Deut. 5.22 23 24. and Deut. 4.11 12. Psal 18.8 9 11 12 13. There was no Comfort from the Light of this Fire because of this dreadful Mixture The Thunder-cloud had blackness in it self and caused a darkness to Israel both be put together Blackness of Darkness Jude ver 13. The Tempest includeth Thunder Lightning and the Earthquake together to signifie that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart Act. 2.37 c. The Trumpet sounding was the great Alarm and Proclamation that the King of Kings was coming down upon the Mount and a summons to the People to appear Personally before him which was a figure of the last Judgment when no more Relief shall be found than was here in this barren Desart Nothing but Bryars and Brambles which if in Gods way He burns them up and
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
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
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
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
but he modestly saith He deceived me by carrying away the Asse which I bid him saddle for me for his own use v. 26. nor doth he mention the slander until he was necessitated thereto by David's Question for his just defence v. 27. and even then with submission to David himself who was wise as an Angel of God to distinguish between realities and undue reproaches v. 28. Courtier like complementing I cannot complain of his treachery nor of my own infelicity c. Mark Fourthly David's Sentence hereupon wherein Mephibosheth acquiesced v. 29 30. First As to David's Sentence some justifie it saying He meant only that Mephibosheth should let Ziba have his Land to half part as is the custom of Landlords to their Tenants in some Countries that Ziba having many Sons and Servants should Till and take all the pains and for so doing should have equal profits with his Master the Landlord according to David's first order Chap. 9.9 10. and this seems to correspond with the Second Part to wit Mephibosheth's Answer to David's Sentence yea let him take all I expect not to continue either the owner of my Grandfather Saul's Lands or the joyner of half the profits thereof I am well enough and I am rich enough seeing my Lord the King is so safe returned to his own Throne and Dignity Secondly But others are of another Opinion saying David was now in haste having the weighty Affairs of settling an unhinged and an unsertled Kingdom upon his hand so had not time to examine matters thoroughtly at this time tho' Ziba was present v. 17. there being no leisure to prove and fend as we say being so full of business and therefore David was hurried headlong to pass this unjust Sentence partly so contrary to his Solemn Oath unto his dear Jonathan partly so uncharitably to a poor Cripple Jonathan's only Son and partly in favour to a faithless Servant who better deserved an Halter for slandering his innocent Master than any such Reward N. B. The Rabbins say that because David broke his Oath with Jonathan and divided Mephibosheth's Land therefore David's Kingdom came to be divided in Rehoboam's Reign tho' David was as an Angel of God in other cases yet in this case he seems no better then a frail man subject to like passions with other Men Charity requires us to think with Abulensis that he did not only now intend to be better informed afterwards when he could be at better leisure but also that he made Mephibosheth amends for this wrong some other way The Fifth Remark is Barzilai's Congratulating David's safe return and conducting him over Jordan in his way to Jerusalem v. 31 32 33 to 40. wherein Mark First Barzilai was one of those three that brought Provisions to David in his Banishment Chap. 17.27 28. we hear no more of the other two some suspect that David some way did disoblige them shewing all his respect to Barzilai as is intimated his Charge to Solomon 1 King 2.7 not naming their kindness there Tho' both of them were Honourable as well as Wealthy Persons For as for Machir he was the Nobleman with whom Mephibosheth had been brought up Chap. 9.4 who seeing David's unexpected kindness to Jonathan's poor cripple Son whom he expected would be cut off for Saul's sake and therefore hid him came at that time to Minister unto David's wants and as for Shobi he was not only Second Brother to unworthy Hanun as is noted before upon that place whom David worthily deposed and set up this Brother in his stead to be King over those injurious Ammonites therefore this thankful Shobi Ministers to David with Machir also But to clear David from the odious ingratitude to this kind King whereof grateful David was rarely found guilty we find it on Record that he married his Son Solomon to Naamah supposed to be this Shobi's Sister or Daughter but a Proselyte to the Jewish Religion 1 King 14.21 Mark Secondly However David was grateful enough to old Barzilai in offering him the pleasant and plentiful life of a Courtier but his modesty and piety refused the King's kindness v. 32 33 34 35 36. pleading his old age that he was Senex quasi Seminex half dead I am dying saith he by piece-meal sensim sine sensu I dye daily as Paul said and am yielding somewhat to death every day therefore am unfit for Courtly pleasures I know thee to be a Musical Man and must have variety of Voice-musick and melodious Instruments playing at thy meals which also will be furnished with all manner of Dainties and delights of the Sons of Men unto all which choice Meat and Musick I am already dead Eccles 12.2 3 4. 'T is high time for me and all such old People to make and pack up our fardles and prepare to go hence into a better World Seeing my continuance in this World can be but short it is not adviseable to alter my habitation where I ought to prepare for death and to lay hold on eternal life and not come to Court where I shall be but burthensom to the King and his Courtiers who would have such Consorts as can discourse and be jocular with them which my decrepit Age disenables me for besides Why should the King recompence my small favour with so rich a reward v. 36. N. B. Thus should we all say to God and surely glorified Saints do so admiring that weight of glory c. Mark Thirdly Barzilai offers his Son Chimham v. 37. and the King accepts him v. 38 39 40. and made him a fellow-commoner with Solomon his Son 1 King 2.7 N. B. Learn we hence to offer our Children to the King of Kings that he may make them Christ's Companions The Last Remark is The Tribes of Israel quarrel with the Tribe of Judah for stealing away the King from them v. 40 41 42 43. wherein Mark First The Tribes of Israel were upon second thoughts convinced of their madness in rebelling with Absalom before the Tribe of Judah was so and were thereupon at strife among themselves for recalling their rightful King v. 9 10. Mark Secondly The better and prevailing part for it were but half of the Tribes of Israel v. 40. the worst part lay lurking at home fit for being fired into the following Rebellion Chap. 20. Mark Thirdly This better part blames Judah for arrogating the recalling of the King wholly to themselves without requesting their concurrence therein as if they designed to engross David wholly to themselves v. 41. wherein they tax David himself for not sending Zadock c. to treat with their Elders as he had done with the Elders of Judah v. 11 c. as well as for permitting such a preposterous precipitation Mark Fourthly The Men of Judah plead Kindred to the King and that they studied more their office than their benefit in what they had done we look'd for no wages for our work v. 42. ye ought to have done as much and not to have come
the living Possessions where he gives least of the dead c. The second Wonder is That so wise a Father should have so foolish a Son As the greatest Persons cannot give themselves Children so the wisest cannot give Wisdom to their Children This was Solomon's complaint That he knew not whether his Heir and Successor would prove a wise Man or a Fool Eccles 2.18 19. Solomon the Father was a Man for Wisdom while he was but a Child in Years short of twenty Years old when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age 2 Chron. 12.13 and yet call'd a Child c. 2 Chron. 13.7 Remark the Fourth This Factious Assembly at Shechem sends for Jeroboam out of Egypt ver 2 3. where he had laid lurking till Solomon's Death in the House of Solomon's Brother or Father-in-Law who nourished this Serpent in his Bosom that stung so fatally Solomon's Successor c. This Jeroboam comes to Shechem the place stained with Perficiousness of old and becomes the Mouth of this many-headed Multitude which would have done better had they presented Rehoboam with the Head of this Fugitive and Traytor to Solomon than in making him the Head of their Faction and Rebellion But they pitch upon him who had been a prime Officer among them and as one that had suffered Banishment for speaking freely for them to Solomon and who was a mighty Man of Valour Chap. 11.26 28. Yea and of the same Tribe of Ephraim also But probably most of all because he had God's Promise of the Kingdom by the Prophet Ahijah Remark the Fifth This Seditious Assembly at Shechem sent for Rehoboam thither as well as Jeroboam pretending to Crown him and to perform all the Solemnities usual at a King's Coronation if he would grant their Requests but indeed intending a Defectiâ—n whatsoever Answer Rehoboam should make Jeroboam being made the Peoples Mouth Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them ver 4. This Crafty Fox had undoubtedly troubled the Waters of Israel that he might fish the better for a Kingdom therein therefore comes he in their Name with a design to Cavil N.B. 'T was true thus far that Solomon had levied great Taxes upon them for his many Works Wars and Wives but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver wherewith with chearfully they might have born their Imposts nor do they mention one word of the Idolatry set up among them in Solomon's declining days as any grievance to them They could be thus Careful for Redress in Civil Matters but over Careless in the Converns of Religion brooking Idolatrous Worship well enough which sheweth how fast they Ripened for those dreadful Judgments of God which are now hastning upon them Remark the Sixth is Rehoboam's Answer from ver 5 to 14. wherein Mark 1. He begs time for Deliberation ver 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place instead of a Congratulation of him his Son to the Crown and Kingdom If Rehoboam yield he blemisheth his Father if he deny he endangers his Kingdom Here he sticks and craves three Days for Advice This seems a Word of Wisdom not to give a sudden Resolve in a Case of Importance but P. Martyr calls it an Act of Imprudence to give a raging People such a space for their Consults seeing they now well understood the King bare no good Mind to them otherwise he would not have delayed answering their Designs at first Mark 2. the Misimprovement Rehoboam made of his three Days desired First he consulted with Solomon's old Counsellors ver 6. this was a right step had he stood to their Counsel Their conversing so long with such a wise King had made them wise saith Grotius With the Antient is Wisdom c. Job 12.12 13. Their Advice to him was from the Advice of his Father A soft Answer turns away Wrath c. Prov. 15.1 Namely to give them now good words and he would gain them for ever ver 7. To purchase a lasting Allegiance with one mouthful of good words as soon spoke as bad and no harder Task for the tongue is an easie Price for a Kingdom Mark 3. But this foolish King forsook their sage Counsel ver 8 with whom he had consulted for fashion-sake only being resolved before-hand to stand upon his Punctilio's of Majesty and looking upon it as below a Royal Person to truckle to his Subjects Therefore Secondly he consults with Greener Heads than those other grave and gray-headed States-men and these gratified his Ambitious Humour saying 'T is uncomely for a King to admit such a sawcy Address of his Subjects and 't is but Prince-like to crush this Presumption in the Egg and Embryo c. ver 9 10 11. Mark 4. When the third Day came this young King thus flush'd with his rash and raw headed Counsellers spake roughly to Jeroboam and the People that came then for his Answer ver 12 13 14 He now can speak nothing but Daggers to them every word hath its sting nothing but Burdens and Scourges and Scorpions to they hear from him being less wise but more wilful than his Father Solomon Mark 5. Here was a Prince and a People well met As the latter the People was all for their Penny nothing for Purity and Piety no complaint their Religion was corrupted with Idolatry no Petitioning the King to begin his Reign with God to Purge his Church of Idol-mongers and whole Piles of Abominations c. So the former the Prince was all for his Will and Pleasure sic Volo sic Jubeo for an absolute Sovereignty and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer Remark the Seventh There be two causes of Israel's Revolt from Rehoboam here the first is the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or external Cause namely Rehoboam's roughness one churlish Word lost him now the Ten Tribes whom he would but might not recover with Sword and Blood afterwards As his changing of Counsellors from the Old to the Young did argue great weakness of Judgment whereas had he on the other hand changed them from the Young to the Old this had been both his Prudence and Honour c. N.B. So his rash rude rough rugged Answer to a People even at this Juncture fully fledge and ripe for Rebellion did plainly proclaim Rehoboam's sublime Simplicity No doubt but Jeroboam had plied his Plot warmly all the three days respite and had prepared the People for a Combustion against that time wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam But the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Internal Cause was the great God ver 15. there was a wheel within a wheel Ezek. 1.16 For 1. God with held Wisdom
so to curse as appeareth by God's concurrence with him for two She-Bears rush out of the Wood and tare forty and two of them N. B. Possibly they might be such Bears as were Robbed of their Whelps and therefore the fiercer Prov. 17.12 Hos 13.8 but certainly they were acted by a more extraordinary fury which God had raised up in them to do this special execution of Divine Justice Mark 5. Nor may it be said this punishment was too severe for so childish an offence for there was prodigious malignity of mind in their scoffings As 1. They did not only load that grave gray Bald-head through old Age with their Derisions whom God had then loaded with great Honour as to make him Elijah's Successor whose very Age as well as Office commanded Reverence But also 2. God himself was scorned by them and that glorious work of Elijah's Translation was made a Jeer which makes it in some degree resemble that sin against the Holy Ghost as P. Martyr Lavater c. say Mark 6. Sanctius saith God would have the Parents punished more than the Children for mis-nurturing them and for an Example upon Record that all Parents in after-after-Ages might mind more the Education of their Children lest themselves be punished in the death of their mis-taught Children who were their second Edition and so died in them 'T was not done without a Miracle saith P. Martyr that those Bears came in that Juncture and were not content to tear two only for satisfying their two greedy Appetites but it must be forty two and all the most wicked for some escaped to tell the Tidings Mark 7. Elisha after this third Miracle baulks not Bethel there lay his way he follows God and fears not Men. 'T is a wonder saith P. Martyr the enraged Parents did not tear him in pieces as the Bears had their Children but God restrained them To decline their fury he departs to Carmel to converse privately with God and so fit himself for publick conversing with Men at Samaria ver 25. 2 Kings CHAP. III. THIS Chapter contains the Life of Joram the second Son of Ahab who succeeded his Brother Ahaziah in the Kingdom of Israel as above This Joram is described by his Deeds both in Peace and in War Remarks first upon his Deeds in Peace are 1. This Joram began his Reign in the 18th year of Jehosaphat and reigned twelve years ver 1. For the right computation of Time in this Account we must say P. Martyr and Bishop Vsher allow some time of Ahab's and Jehosaphat's two Sons made their Vice-Roys while they were waging War against the Syrians and then the Synchronism cannot be controverted Remark the Second Joram was bad enough but not all out so bad as his Father Ahab or his Mother Jezebel for he put down their Baal yet returned to Jeroboam's Calves ver 2 3. so was not much better than his bad Parents His Reformation was partial and imperfect not from any Principle of Conscience but partly saith Lavater being startled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab and on his Brother Ahaziah for their Baal-worship And partly saith Tirinus to gratifie Jehosaphat whose help he now needed to subdue Moab and would not assist him without some Reformation which Jezebel her self might probably connive at as a necessary Trick of State at this time The second part is his Deeds in War Remarks upon this are First The Occasion of the War Moab Revolts ver 4 5. They had been Antient Tributaries to Israel from the days of David 2 Sam. 8.2 Now when Valiant Ahab was dead and mopish Ahaziah diseased by his fall so durst not attempt any War and who soon died also for his notorious wickedness in worshipping not only Ahab's Baal in Israel but also the Philistine's Baal-Zebub in Ekron This gave the opportunity for Moab's Rebellion and to refuse both the Flesh and the Fleeces of an hundred thousand Rams and Lambs paid as their Tribute Remark the Second The backs of Israel cannot well want the Wcoll of Moab therefore Active Joram whets his Sword to recover it ver 6. and courts Jehosaphat to joyn with him ver 7. Jehosaphat the Uncle readily complies with Joram his Nephew which may the more be wondred at N.B. Seeing 1. He had so lately been sharply reproved and sorely frighted too for his joyning with Ahab 2 Chrom 19.2 with 18.31 And 2. He had been latelier punished for joyning with Ahaziah this Joram's Brother 2 Chron. 20.35 36 37. yet now good Jehosaphat undoubtedly looked upon 1. Joram to be better than either Ahab or Ahaziah because he had put away Baal ver 2. so the case was more favourable and less dangerous 2. Rebellious Moab had lately joyned with Ammon c. to war against Jehosaphat 2 Chron. 20.1 35. so Moab was a common Enemy to both Israel and Judah and therefore was it Jehosaphat's Interest to hearken unto Joram's Motion for his own just Revenge as well as Israel's want of their Tribute 3. Jehosaphat might hope that by this Confederacy he might have more opportunity to push Joram forward in his begun Reformation and to get the Calves of Jeroboam put down as well as the Image of Baal and so to proceed in perfecting that work Remark the Third When those two Kings had joyntly resolved upon the End they wisely consult about the Way to the End ver 8. and having engaged Edom into the Confederacy ver 9. N.B. The King of Edom was Vice-Roy only under Jehosaphat that Kingdom being annexed to Judah 1 Kings 22.47 therefore well might Jehosaphat make bold with his own and advise Joram to march through his Tributary Country of Edom. 'T is not improbable but they chused to go through Edom to secure that Country for continuing firm to their Cause fearing that Edom might joyn with Moab against them for both of them had one Cause being both Tributary Nations the one to Israel and the other to Judah Their March the nearest had been over Jordan but this way through Edom was the farthest about according to the measure of the way yet the best way to assault Moab on that side where they expected no Assault from any Adversary Remark the Fourth Is the Place where those three Kings Encamped with their Armies No sooner are they got into the waterless Wildes of Edom but they are all ready to dye for want of Water This was a check to Jehosaphat's Rashness who should have consulted with God by his Prophets before he had given this rash Advice Hereupon Joram frets against the Lord Prov. 19.3 laying all the blame upon God ver 10. as if he sought the Ruine of three Kingdoms not at all reflecting upon his own Impiety the true cause of this present Misery 'T was the sin of Joram not to consult God at all and Jehosaphat's to do it too late saying Is there not here a Prophet of the Lord ver 11. had he consulted before
THESE two Chapters 2 Kings 14. and 2 Chron. 25. give us the History of Amaziah King of Judah from ver 1 to ver 23. of 2 Kings 14. and the whole Chapter of 2 Chron. 25. throughout Remarks upon Amaziah the First is His Age and the Name of his Mother 1. He was twenty five Years old when he began to Reign and Reigned twenty nine Years over Judah ver 1 2. and 2 Chron. 25.1 namely fourteen Years with Jehoash King of Israel and fifteen Years after his Death with Jeroboam the Second ver 17. and 2 Chron. 25.25 above half of his twenty nine Years he lived in base contempt among his People as will appear afterwards His Mothers Name 2. is recorded because saith Lavater he was one of the Kings of Judah whereof mention is always made of their Mothers but never so of the Kings of Israel that Kingdom being nothing so famous as this of Judah N.B. The Throne of Judah had some interchanges of good Kings but Israel had none at all And mention useth to be made of the Mothers of those Kings because in their younger Years they were instructed by them Prov. 31.1 and because Kings used to have many Wives therefore their proper Mother is mentioned by Name Remark the Second His general Character he did right in God's sight but not as David c. ver 3. to wit in the matter of his external Acts but not with an upright Heart 2 Chron. 25.2 for he proved a notorious Hypocrite like Saul so was unlike David who served God with a perfect Heart 1 Kings 11.4 but rather like Joash his Father who for a time during Jehoiada's days served God aright but afterwards fell foully to Idolatry as above And here is an Exception added to his right doing for he did not right in not removing the High Places ver 4. no more than his Father Joash had done before him Chap. 12.3 so that he did truly Patrizare like Father like Son Though their Works were materially good yet not formally and eventually Remark the Third Amaziah did well saith Sir Walter Rawleigh in making an outward Profession of the Law of Moses when he began to Reign and in forbearing to punish the Murderers of his Father Joash and in conniving at the mean Interrment of his Father's dead Body which was not buried among the Kings 2 Chron. 24.25 as had been disgracefully done to Ahaziah Joash's wicked Grandfather 2 Chron. 21.24 probably because Joash's murder'd Body was much putrified with his wounds All those Affronts Amaziah prudently puts up until he could be confirmed in his Kingdom ver 5. where Menochius Notes well that the Murderers of King Joash were not any sordid Mercenary fugitive scoundrel-cut Throats though described to descend of Moab and Ammon Chap. 12.21 2 Chron. 24.26 but men of great Note and Figure in Jerusalem however they had powerful Abettors among Peers and People to whom Joash had render'd himself odious by his Apostasy into Idolatry and by his gross Ingratitude to his Foster-Father Jehoiada but afterward saith Sir Walter when the heat of those Affections were allayed he slew the Murderers Remark the Fourth Beside the General Character of Amaziah's doing right These particular Acts were done right in special as 1st His Prudent Patience in forbearing revenge until he saw himself fast seated in the Saddle and settled on the Throne which he could not see in the beginning of his Reign because his Father's Murderers were either great Men and had great command or were of high Account among the People who patroniz'd them 2ly When Troubles about that Treason were well blown over he finding a fit season of his own Strength c. executeth Justice justly upon them which Act had a threefold Equity in it 1. The Blood of any Man if unjustly flain defiles the Land Numb 35.33 and cries for Vengeance Gen. 4.10 2. How much more the Blood of a King And 3. To Evidence the Equity of his Act of Justice 't is said this King was his Father 3ly Another right Act of Amaziah's was his not slaying the Children of the Murderers ver 6. wherein he acted like a Pious as well as a Just Prince in obeying the express command of God Deut. 24.16 though carnal Policy could not but prompt him to cut them off Here the fear of God seems to preponderate the fear of Man for he could not but naturally fear this Danger that if the Murderers Children were left alive they might seek revenge for their Fathers Death as the King did for his c. Remark the Fifth Amaziah hearing of Jehoash's success against the Syrians in his three Victories over them that Elisha had foretold him of resolveth hereupon to recover Edom who in the time of his great Grandfather Joram had cast off the Yoak that David had laid upon them Chap. 8.20 and though Joram had overthrown them yet continued they to Rebel unto Amaziah's Time therefore gathers he a prodigious Army ver 7. and 2 Chron. 25.5 even three hundred thousand choice Men of Judah N.B. Though this was a vast number yet his great great-Grandfather Jehosaphat had this number above three times told even Eleven hundred thousand 2 Chron. 17.14 15 16 17 c. it seems Judah was now wasted and weakned by their Idolatry and other evil Practices and though his three hundred thousand seem'd an Host able enough to overcome and overrum Edom yet that he might make sure work and out do his great Grandfather Joram he hires an hundred thousand of Israel to help him in this enterprize for an hundred Talents of Silver ver 6. Remark the Sixth But there came a Man of God to forbid the Banes of this League from God the Lord of Hosts ver 7. saying to him God hath forsaken Israel for their Idolatry 2 Chron. 24.20 and for their sakes will forsake thee and will Curse thy Forces if thou joynest thy self with such a revolting Crew c. But if thou wilt be so fool-hardy as to wrestle a fall with the Almighty then go but at thy Peril The like Ironical Concession Micaiah used to Ahab 2 Chron. 18.14 and here ver 8. N.B. No marvel then that our Confederate Armies prevail so little either against the Oriental or the Occidental Turk of these times considering what Soldiers they make use of Remark the Seventh Amaziah's dismissing of the Army of Israel which he had hired to assist him against Edom ver 9 10. Wherein Mark 1. The King was somewhat wrought upon by this Message of the Man of God he is willing to obey God but unwilling to be too great a loser by his Obedience to God hence he Objects I am like to lose my hundred Talents of Silver which amounts to seven thousand five hundred Pound Sterling and which the Captains have got into their Hands for raising those Soldiers to my Assistance and assuredly they will not fairly refund it Mark 2. The Man of God answers saith Osiander God will make up
28. Wherein Mark first the Antecedents seconaly the Concomitants and thirdly the Consequents Mark 1. Upon the Antevedents 'T is well observed that the great Reformation of Religion Recorded in 2 Kings 23. was done before this Reparation of the Temple which was not done until the Eighteenth Year of his Reign 2 Kings 23.3 and 2 Chron. 34.8 But before this time he had given many publick Manifestations of his Holy Fervency for God c. which are in the 2 Kings 22. omitted For in the Eighth Year of his Reign he began to seek Publick Reformation while yet young but Sixteen Years old and in his Twelfth Year when Twenty Years old he purged Judah and Jerusalem c. 2 Chron. 34.3 Now this good King goeth on still to do more and more good after that both in his Eighth and Twelfth Year he added his care to Repair God's House in the Eighteenth Year of his Reign Mark 2. Notwithstanding the many Reformations that had been made especially in Hezekiah's Reign 2 Chron. 29.3 c. yet read we not of any Solemn Repairing of the Temple save only that by Jehoash in the Days of Jehoiada 2 Kings 12.2 5. but that being about 234 Years before Josiah there must now be need of new Reparations Tempus est edax rerum Time wears all things Secondly The Concomitants of this Solemn Repairing the Temple Mark 1. The Manner how this Work was Undertaken It was done Equally Justly and Prudently saith Moses Flaccerus 2 Kin. 22.3 4 5 6 7. and 2 Chron. 34.9 10 11 12 13. both Workmen and Overseers all did faithfully so that no Reckoning was made saith Piscator about the Money they had received All set themselves as in the presence of God to whom Eye service will do well Mark 2. The chief Commissioner for managing this great Work was Hilkiah a good High-Priest and one careful enough both to keep God's Worship pure within and to Repair the Stone-Walls which Temporis injurid Hominum incuriâ by Continuance of Time and by Violence of Idolaters were much Decayed without Some suppose this good Man was Jeremy's Father Jerem. 1.1 Thirdly The Consequents was the finding the Book of the Law Mark 1. This same Hilkiah found amongst the Rubbish the Original Copy of the Law of Moses's own Hand-writing 2 Chron. 34.14 and by him caused to be put in the side of the Ark Deut. 31.26 whence some suppose it was the Book of Deutronomy only Some Pious Priest had hid it in a secret place of the Temple lest in the Idolatrous times of Manasseh and Amon it should be taken and burnt which they did to all the Copies they could find say Sanctius and Lavater as the Rabbins do relate or at least those Idolatrous Kings had so suppress'd God's Law that at this time Josiah had not yet seen it saith Vatablus For tho' Manasseh Repented yet by Old Age and Death he was prevented from Restoring God's Law saith Munsterus Mark 2. This New-found Old Original Manuscript was carry'd to Josiah ver 9.10 and 2 Chron. 34.15 16 17. where it is more largely related Hilkiah gave it to Shaphan the King's Messenger to him ver 3. as a rare Present fit for the hands of a Royal Prince c. N. B. What a shame is it that Bibles now so common are so little priz'd among us 'T is a sad Complaint of Learned and Pious Dr. Moulin he maketh concerning the French Protestants saying Time was when while the Papists burnt us for Reading the Scriptures we burnt with zeal to be Reading of them but now with our Liberty is bred not only a Neglect but also a Disesteem of God's Word D. Moul. Theatr. pag. 278. Mark 3. Shaphan Read it doubtless at the King's Command as Jerem. 36.21 good Josiah well shewed how much he was affected toward it and effectually wrought upon by it in 3 Respects saith Flaccherus 1. Lectione libri 2 Laceratione Vestium And 3. Legatione ad Prophetissam 1. He was not only Desirous to hear God's Word which Wicked Men account but Wind and in Terrorem only Jerem. 5.12 13 14 but was also deeply touched with it upon his tender heart ver 19. because through some Neglect he had not Read it according to God's Command all his life Deut. 17.19 2. He shewed how much his tender heart was touched with hearing it by that External Sign of Rending his Cloaths ver 11. an outward Expression of much inward Contrition or rending of the Heart as well as of the Garment Job 2.13 3. He sent to the Prophetess Mark 4. When Josiah had heard the Dreadful Divine Comminations denounced against the Jews in that Book for his Predecessors Sins and thought those direful Curses were just hanging over their Heads he therefore cries Go ye and Enquire of the Lord for me c. ver 12 13. and 2 Chron. 34.20 21. that he might know when those Iudgments would come and whether no means might not yet be made use of wherewith to pacifie God's Wrath and prevent them Mark 5. Hilkiah and his Partners were not sent to Jeremy or Zephany tho' they both were Prophets in Josiah's time Jerem. 1.2 and Zeph. 1.1 say Lyra Sanctius Erpennius c. because 1. Jeremy was now but very young and not at Jerusalem but at Anathoth the place of his Birth where he contended with the Footmen his Townsmen and Kinrded who would have kill'd him Jerem. 11.12 Whereupon he goes up to Jerusalem and there God tells him the Courtiers would be Rougher than his Kindred and asks him How could he Run with those Horsemen at the Court when the Footmen in the Country had wearied him Jer. 12.5 He began but to Prophesy in the 13th Year of Josiah Jerem. 1.2 and 2.6 Caussinus saith that Jeremy began to Prophesy at 15 Years old 2. Because Zephany had not yet appeared to be a Prophet at all being supposed to be Hezekiah's Grand-child He arose in the latter times of Josiah and Prophesied expresly against the King's Children Jehoahaz Jehoiakin and Zedekiah for their new-fashion'd new-fangl'd Apparel Zeph. 1.8 and the Eldest of these three was but 12 Years old at Josiah's 18th saith Dr. Lightfoot Mark 6. But those Messengers of the King were therefore sent to Huldah the Prophetess For 1. Souls have no Sexes in point of Holy Prophecy Male and Female are all one in God as they are in Christ Gal. 3.28 Tho God forbid Women the Ordinary Ministerial Function in the Church 1 Cor. 14.34 1 Tim. 2.12 yet Extraordinary Gifts God gave to the Female Sex according to his good pleasure both in the Old Testament as Miriam Exod. 15.20 Deborah Judg. 4.4 and Hannah 1 Sam. 2. and so in the New Testament as Anna Luke 2.36 Elizabeth and the blessed Virgin Luk. 1. and Philip's Daughters Acts 21.9 2. She was sent to here because the King's Matter required haste and this Huldah was at hand She dwelt in Jerusalem in the College ver 14. in Mishneh Hebr. as Deutronomy
Work All these having done their Homage before came to Feast with Gedaliah pretending a friendly Visit and when they saw saith Josephus Gedaliah Merry with Wine they took this opportunity to smite and slay him and with him all his Guests the Jews that were with him and the Chaldeans also there present that his bloody Act might not be known Jer. 41. ver 3 4. Mark 6. Ishmael also flaies seventy Samaritan Proselytes such as were coming to the Feast of Tabernacles in this seventh Month wherein Solomon of old had kept the Feast of the Dedication of the Temple and sent the People with glad Hearts home 2 Chron. 7.10 1 Kings 8.66 but how is the Matter now altered These Innocent Men who had not offended Ishmael so much as by the least Word but going in the simplicity of their Hearts to worship God in Mourning for the burnt Temple c. and to wait upon Gedaliah which was Ishmael's main quarrel against them this brutish bloody Butcher falls foul upon these fourscore Men Jer. 41.5 6. whom with his Crocodile Tears and deep Dissimulation he had deceived at the first to find out how they stood affected to Gedaliah and no sooner did he understand that they did but once own him but he and his Slaughter-slaves began their Execution of the Innocent ver 7. Mark 7. But Ten of those Fourscore pleaded for their Lives and were spared ver 8. saying We have Treasures hid on the Field knowing Soldiers will do much for Money and willing enough these Men were to part with their Wealth for redeeming their Lives In this case Ishmael's Covetousness conquer'd his Cruelty preferring their Coin above their Blood and hoping to make a farther Prize of them by carrying them away Captive c. After he had cast the 70 slaughter'd Samaritans into a Trench that Asa had made to be a stop betwixt the Samaritans and himself and now 't is fill'd up with such Samaritans as were Friends to the true Religion ver 9. which before was a Fence against such as were Enemies then carry'd Ishmael away Captives all the remainder at Mizpeh even the King's Daughters ver 10. his own Kinswomen whom the Babylonians had spared Thus found they less favour from a fulse Brother than they had done from a profess'd Foe N.B. And thus Hereticks have out-done Heathens in Cruelty to the true Church in all Ages c. Mark 8. Then Johanan hearing of Gedaliah's Death went to fight against Ishmael ver 11 12 13 14 15. This Act of Fortitude like that of Abraham's for Rescuing Lot God made successful to Rescue the Captives full glad hereof But the grand wretch escaped to Ammon with disgrace for no doubt but his Defeat and disappointment of his high Design for catching the Crown would be twitted in his Teeth by Baalis King of Ammon with whom he had absconded and secured himself from the Storm during the Siege of Jerusalem Jer. 40.14 N.B. With what Honour and with what Conscience could this bloody Judas live among the Ammonites-Courtiers who would ever be reproaching him for the Miscarriage of his Arrogant and Roguish Treachery this must be more Vexation to his ambitions Mind than Death it self Remark the Seventh The Captains and Common People upon the Death of Gedaliah resolve to go down to Egypt and did so 2 Kings 25. ver 26. tho' they had promised to be Ruled by the Counsel of the Lord in the mouth of the Prophet Jeremy Jer. 42. and 43. Mark 1. Johanan and the rest feared that the King of Babylon would send his Captains to Revenge the Murder of Gedaliah and with him of many Chaldeans the Governour 's Companions 2 Kings 25.25 whom Johanan and his Captains as he might imagine should have both caution'd and better guarded They therefore were afraid that the Chaldeans would come to punish them for their Neglect Jer. 41.18 Mark 2. Hereupon they humbly pray'd the Prophet for Divine direction Jer. 42. 1 2 3. yet all this was but deep Dissimulation for they had set themselves in the way to Egypt before they came with this Request to the Prophet Jer. 41.17 yet do they promise with an Oath what they never meant to perform Jer. 42. ver 4 5 6 19 20. Mark 3. God delay'd Ten Days before he would Answer the Prophet's Prayer for Direction Jer. 42. v. 7. No doubt but these Dissemblers were impatient enough under such a long Delay yet God seemed by his silence to say to them I will not be enquir'd of by you Ezek. 20.3 unworthy of an Answer Mark 4. At last the Prophet comes and from God promiseth them protection from the Chaldeans ver 8 9 10 11 12. if still they will stay in their own Land but withal threatens Sword Famine and Pestilence to overtake them if they went down to Egypt both against God's express prohibition Deut. 17.16 and against that direful Commination Deut. 28.68 telling them such stubborn Sinners cannot run out of the reach of God's Rod Jer. 42.13 to 22. Mark 5. The Proud Men endeavour to discredit this Prophecy alledging 't was but a Juggle betwixt Jeremy and Baruch Jer. 43.1 2 3. which was notoriously improbable for what could Baruch gain by such a Colloguing Bargain in setting the Prophet against his own Country-men for a common Disturbance Mark 6. Hypocrisie will at long-run discover it self Some Mens Sins are open before-hand c. and others follow after 1 Tim. 5.24 Here Johanan shews himself an Hypocrite ver 4 5 6. than which nothing is more Audacious and Desperate when once discover'd This Desperado in despight of God's contrary Command begins his March for Egypt taking along with him all the Remnant of Judah as if he would desperately spit in the face of Heaven and daringly challenge Jehovah to a Duel as Galigula did his Jove c. Yea Jeremy and Baruch he takes with him also and not without a special Providence these wretches must still have a Prophet to make them more inexecusable Mark 7. Poor Jeremy is hurry'd down to Egypt sore against his Will Thus many of God's faithful Servants are carry'd whither they would not go as Peter Joh. 21.18 But 't is comfortable to consider as 't is no Vntrodden Path many have gone before therein so God hath some special Work for them as for Jeremy here who no sooner comes there but he Prophesies against Egypt and against them too that carry'd him thither Jer. 43.8 9 10 11 12 13. Mark 8. Now are these Remnants of the Jews settled in Egypt and in time fall to open Idolatry the Prophet Jeremy reproves them for it and for their Obstinacy c. for which by Figures joining Paradigms with his Prophecies to make more Impression he foretels both theirs and Egypt's Destruction Jer. 43.8 9. He builds an Altar of Brick and tells them how the King of Babylon shall set his Throne upon those Stones and much more amply and plainly in the following verses and in Chap. 44. throughout for
Vol. 4. Page 44 Philosophers prime Patriarchs of Hereticks Vol. 4. Page 436 Piety compared to a Tower Vol. 4. Page 124 125 Providence over-ruling all Vol. 4. Page 17 The concurrence of its works Vol. 4. Page 43 The Prodigal Son Vol. 4. Page 135 136 The Punishment of notorious Sinners under the Gospel-Ministry Vol. 4. Page 347 Policy subservient to Piety Vol. 4. Page 432 Q R Reformation not all at once Vol. 4. Page 37 Righteousness natural or moral what Vol. 4. Page 115 116 Its insufficiency for Salvation Vol. 4. Page 116 117 Repentance to be Preached 117 Rewards above whether equal Vol. 4. Page 187 188 Reproofs singular kindnesses Vol. 4. Page 418 Rome Heathen less cruel than Pagal Vol. 4. Page 496 S Sabbath a means of sanctifying Grace Vol. 4. Page 423 Saints glorified know each other Vol. 4. Page 99 The good Samaritan Vol. 4. Page 120 121 Saul's famous Conversion Vol. 4. Page 365 One Sin makes way for another Vol. 4. Page 347 Requiring Signs an evidence of Hypocrisie Vol. 4. Page 92 Simony from Simon Vol. 4. Page 361 A famous Sorcerer Vol. 4. Page 406 Separation when lawful Vol. 4. Page 444 445 Sleeping at Sermons dangerous Vol. 4. Page 452 The Lord's Day Sabbath hinted at by Circumcision on the Eighth day Vol. 4. Page 21 Shiloh signifies a Secondine hence Christ so stiled Vol. 4. Page 9 Simony abhorred and corrected Vol. 4. Page 36 Sins of Great Men to be reproved Vol. 4. Page 41 Socinians refuted Vol. 4. Page 4 Syllogisms used to confute the Jews Vol. 4. Page 50 T Talents allowed to all Vol. 4. Page 178 A Thief converted at the Death of Christ 237.8 9. His Prayer Vol. 4. Page 238 A peculiar Time of Promises fulfilling Vol. 4. Page 14 Time of Christ's coming to comfort Zion Vol. 4. Page 513 Traditions pleaded against Truth Vol. 4. Page 86 Tranquillity of the Church short Vol. 4. Page 446 Tricks of Tyrants Vol. 4. Page 397 U Unbelief cleaves to the best heart Vol. 4. Page 90 Unbeliever's State most miserable Vol. 4. Page 252 Unconverted Men drive a Trade of Sin Vol. 4. Page 111 Unity of Ministers amiable Vol. 4. Page 395 Unanimity alone cannot authorize Opinions Vol. 4. Page 426 V Vanity used to effect great ends Vol. 4. Page 435 Divine Vengeance sleeps not always Vol. 4. Page 26 Believers call'd Vessels because rather Patients than Agents in Conversion Vol. 4. Page 372 The wise and foolish Virgins Vol. 4. Page 176 Vipers destroy each other Vol. 4. Page 490 W Waiting on God a duty Vol. 4. Page 14 The World a Warfare Vol. 4. Page 314 Man's way not in himself Vol. 4. Page 465 Weaknesses discovertd before the Power of Christ Vol. 4. Page 79 Wise men their Offerings to Christ as Prophet Priest and King Vol. 4. Page 25 A Word in season very good Vol. 4. Page 478 X Y Youth a sleepy Age Vol. 4. Page 453 Z Zeal with Revenge Vol. 4. Page 37 Blind Zeal Vol. 4. Page 355 356 An Exact Index of the Scriptures of the Fourth Volume upon the Old Testament GEnesis Chap. verse Vol. 4. page  5 3  9  15 1  513  22 14  400  32 10  17  37 23  215  49 10  9 Exodus chap. verse Vol. 4. page  2 26  25  3 2 3  261  7 3  428  8 15  196  18 21  219  19 16 18  101  34 19  97 Levit. chap. verse Vol. 4. page  14 4  46  25 23  242 Numb chap. verse Vol. 4 page  14 28  221  16 27  424  22 28  434  23 23  407  25 4  225 Deut. chap. verse Vol. 4. page  17 2 8 12  209  18 11  424  28 58  218  32 32 33  224  33 1  42  34 5 6  508 Josh chap. verse Vol. 4. page  2 19  437  10 12 13  401  14 6  42 Judg. chap. verse Vol. 4. page  6 37 39  415 Ruth chap. verse Vol 4. page  4 15  57 1 Sam. chap. verse page  2 2 243  14 39 226  21 9 43  26 10 27  28 7 424 2 Sam. chap. verse Vol. 4. page  7 10  198 2 Sam. chap. verse Vol. 4. page  9 1 3  43  15 11  508  21 6  225 1 Kings chap. verse Vol. 4. page  3 16  27  19 11 12  48 2 Kings chap. verse Vol. 4. page  6 18  408  7 9  208  19 29  400 1 Chron. chap. verse Vol. 4. page 2 Chron. chap. verse Vol 4. page  20 12  104  33 12  243 Ezra chap. verse Vol. 4. page  9 13  59 Neh. chap. verse Vol. 4. page Esther chap. verse Vol. 4 page  9 1  420  10 3  217 Job chap. verse Vol. 4. page  15 11  513  22 29  260  â—3 17  35â— Â 42 2  269 Psalm  verse Vol. 4 page 18  5 193 22  6 7 8  232 45  2  34 76  10  40 84  11  511 103  13  137 105  19  25 118  20  36 119  96  116 128  1 2  511 Prov. chap. verse Vol 4. page  1 10 13  270  7 21 23  270  8 30  25  14 32  239  16 9  500  20 11  115  29 25  219  31 14  513 Eccles chap. verse Vol. 4. page  7 14  260 Cant. chap. verse Vol. 4. page  1 3  12  2 16  456  3 11  216 Isa chap. verse Vol. 4. page  1 12  36  2 2  15  7 14  12  11 4  196  26 20  114  42 8  402  53 4 5 6 11  8  65 24  401 Jer. chap. verse Vol. 4. page  2 2  137  7 11  36  10 23  114  23 6  117 Lam. chap. verse Vol. 4. page  1 12  231  3 30  205 Ezek. chap. verse Vol. 4. page  3 17 18  440  4 6  512  20 6  31  21 20  114  38 4 6  511  39 1  404 Dan. chap. verse Vol. 4. page  2 35 45  410  3 26  246  6 8  250  7 27  326  8 26  511  9 24 26  8 15  12 4 7 9  511 Hosea chap. verse Vol. 4. page  2 14  512  10 8  223  11 1  27 Joel chap. verse Vol. 4.
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
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
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be
N.B. 200 years may be allowed him for growing into his virile State of Domineering Royalty which carries the Account to the year 600 and whether we ought to reckon from his first Rising or first Reigning hoc restat ad probandum Guessing is but a vanity where there wants Scripture light to ground and guide And 't is but a too lightly valuing a man's Reputation to venture rashly upon such Rocks as too many famous men have split their Credit upon by their particular determinations which time the best Expositor hath confuted as false but much more of this in my discovery of Antichrist largely handled there c. The second Remark is Tho' Antichrist have still many scores of years wherein to continue and make war with the Saints Rev. 13.5 7. As fixing the Epocha upon the Sixth Century doth necessarily imply N.B. Yet our Lord hath hitherto Interlaced with the tedious time of this Beast's Beastly Reign some lucid intervalls to support the feeble faith and trembling hopes of his people As in the ten Primitive persecutions God now and then stoped the carreer of those Pagan persecutors and gave his persecuted Saints a little leave as in Job's phrase to swallow down their spittle but more especially when Constantine came to the Crown N.B. And after the Church had about 97 years Rest by times which may be well meant That silence in Heaven for half an hour Rev. 8.1 At the opening of the seventh seal after the six seals had destroyed the Pagan State which the Dragon had made his drudge to destroy the Gospel-Church that brought forth the Trumpet-Prophecy so therein all along God gave his Church some little revivings in their bondage under the Papagan power or Antichrist hitherto and will do so till the vials destroy him The third Remark is Nor was this all to give his persecuted people now and then some respite intermission or some cooling times from hot persecutions only but God also scatter'd Cordials for Corroborating and Comforting their Spirits in the Evil day N.B. as 1st It was a comfort to the Church that all the Pagan persecuting Emperors were so short lived insomuch that 27 of them God blew out of the Imperial Chair in the space of 200 years and then the Devil was defeated of his first design for so far was he from routing up the Church by the Pagan power that it self was routed up by Constantine c. This the Church over-lived to see N.B. 2ly No less Joy it was to the Church to see the Devil defeated in his second design against her by his powring out the Puddle water-flood of Arrianism for then the Lord his her in the Wilderness Rev. 12.6 14. And made the Earth help her verse 16. to wit the Goths and Vandals which the four first Trumpets Summon'd in upon the Roman Empire in the year 410 and wasted the western part of it about the 480 d. year All which Interspace the Church injoy'd peace in the Exercise of Religion yea and during this double design of the Dragon against the Church the former in the form of a Pagan the latter of a Christian Arrian yet denying Christ's Deity c. beside the white robes given to those crying Souls under the Altar Rev. 6.11 N.B. The whole 7th Chapter of Sealing and Securing 144000 is brought in for the comfort of the Church Nor did his second design succeed for beside the hiding place prepared of God for his Church in persecution she was born as upon the wings of Eagles as Exodus 19 4 and Deut. 32.11 to soar above its reach Rev. 12.6 14. So that the Church had a liberty to condemn the Arrians Pelagians Nestorians and Eutychians by the 2d and 3d General Councils which swallowed up the Flood N.B. 3ly Still 't is a comfort to the Church to be preserved under Anti-christ the last attempt of a daring Devil when he found it impracticable to destroy the whole Church he makes war against the Remnant of her seed that keep close to the rule of God's word Rev. 12.17 tho' he slay the witnesses yet he cannot bury them God stirs up Friends to preserve them from perishing And as the fifth Trumpet blew up the Saracens who entered Spain the 714 years within 80 years time over-ran it and many other Countries Italy it self c. were got to the very gates of Rome which could not but cause the Pope to pull in his pushing horns so the Sixth Trumpet brings up the Turks about the twelfth Century in Ottoman's year as 't is said 1296 Joyning with the Saracens They are a curb to Papistry and a scourge to Papists Rev. 9.20 for none worship Images as Papists do As the Turks hath been a Rampart to the Protestants so hath he been and is still Rampant to Popish Countries what father Service God hath for him of that Kind is yet unknown but the sounding of the seventh Trumpet which pours out seven Vials gradually upon the beast to destroy him brings the greatest comfort Rev. 11.15 The accomplishment of this is that which we must wait for the vision being yet for an appointed time Hab. 2.3 Dan. 8.19 c. then expireth the Kingdom of the Beast and then Christs Kingdom beginneth Then the Temple of God for Christ's worship and wittnesses both which hath been supprest shall be opened Rev. 11.19 This is the third State of the Church described Rev. 20. A serene and peaceable state till the battel with all the wicked of the world which shall end with Christ's coming to Judgment and then follows the Triumphant state Rev. 21.22 Chapters Seeing these sayings there can agree with no other State Rev. Chapters 12 13.14 15 to 20. do explain what is foretold in Chap. 11. The 4th Remark is There is certainly a time predicted and prefixed by God wherein the Beloved City as the Church is called Rev. 20.9 shall have a Golden Age and Halcyon Days for a thousand years upon Earth which space of Time is repeated six several times expresly Rev. 20.2 3.4 5 6 7. tho' this whole Book of the Revelation be mostly mysterious and as Jerom saith Epist ad Paulinum quot habet Verba tot Sacramenta so many Words so many Mysteries which may most surely be asserted concerning the 20th Chapter that hath been a subject of so many differing and contrary Interpretations and variety of Opinions which is wittily called an Holy Disease Yet this was the Judgment of the Antient Fathers in the very next Age to the Apostles As 1. Tertullian contra Marcion 2. Irenaeus Tract contra omnes Haereses 3. Justin Martyr who of a Philosopher became a Christian about thirty years after the death of this John the Divine the Pen-man of this Book of the Revelation 4. Papias who was St. John's Scholar and a godly Bishop in that Time 5. Hilarius a Divine of eminent Endowments 6. Lactantius that Eloquent and Candid Writer call'd the Christian Cicero Instit lib. 7. where he expresseth this