His heart was so overwhelmed with grief and sorrow that he could not speak much now but afterwards he confessed his sin more fully to the whole Church in the 51 Psalm wherein he acknowledges the greatness of his transgression and professes his unfeigned repentance for it And this Psalm he committed to the chief Musician to be sung publickly in the Congregation as one of the Penitential Psalms Nathan perceiving him truly penitent tells him the Lord had put away his sin out of his sight it should not be imputed to him to hinder his eternal blessedness neither should he die by the sudden stroke of some temporal judgment as his sin deserved even according to his own sentence Howbeit says the Lord because by this deed thou hast given great occasion to my enemies to blaspheme and to speak evil of what I have done in raising thee up and favouring thee so highly seeing thou hast committed such heinous sins and they will thereupon blaspheme the Religion I have appointed and the professors of it as though it either taught or favoured such wickedness or at least that the professors of it were all hypocrites making only a shew of godliness and honesty but not practising it see Rom. 2.24 therefore by many severe corrections inflicted on thee I will vindicate my justice and the truth of my Religion against all the reproaches and calumnies of wicked men And pursuant hereunto I will first smite the child begotten by thee in adultery with death Nathan having faithfully delivered his message departed and immediately the child fell sick And though Nathan had told David the child should die yet he apprehending as it seems the threatning to be only conditional and that upon his tears and repentance the sentence might be revers'd (d) As was that of Hezekiahs death and the destruction of Nineveh and though the child if he lived was like continually to grieve them by daily representing to them their sin and shame yet he prayed and fasted and humbled himself greatly both with inward contrition and outward afflicting of his body begging the life of the child (e) Fuisse Davidem liberorum amantissimum non ex hac tantum historia sed ex indulgentia circa Absolomum Adonijam apparet because the innocent babe was threatned with death as a punishment for their sin However as God had threated on the seventh day after he was born or after he fell sick the child died Davids servants at first feared to tell him of it lest they should too much grieve him but upon his strict inquiry they told him he was dead When the will of the Lord was plainly manifested he patiently submitted to it and arose from the earth and washed and anointed himself and changed his apparel and went into the house of the Lord the Tent which he had erected for the Ark to worship that he might further bewail and acknowledg his sin before God and beg his pardon and intreat him that he would please to lighten and lessen those punishments he had threatned against his family or at least sanctifie them to him and give him strength and patience to bear them And though he had fasted seven days while the child lay sick taking only some small repast in the evening yet now so earnest he was to ratifie his peace with God that he would not taste any food before he had been at Gods house and then he commanded them to set bread before him and he did eat His servants wondring at this carriage of his as something strange he tells them that whilst the child was alive he fasted and wept hoping that God would reverse the sentence of death passed upon him but now he was dead wherefore says he should I fast I cannot bring him back again I shall go to him viz. into the state of the dead but he shall not return to me into the state of the living Bathsheba being much dejected under a sense of her sin and the displeasure of God threatned against them and begun to be executed in taking away their child David like an indulgent husband laboured to comfort her and went in again unto her and she conceived and bare him a Son whom he by Gods direction called Solomon that is peaceable because the Lord intended when he came to the Crown to give him rest from all his enemies round about and to give peace and quietness to Israel in his days see 1 Chron. 22.9 And the Lord sent Nathan to David to tell him that this his Son should not only be called Solomon but Jedijah that is beloved of the Lord. Thus the Lord manifested his love to Solomon before he had done either good or evil 2 Sam. Ch. 12. from v. 1 to the 26. SECT CXCV. GOD now inflicts upon David many sore and grievous chastisements to punish him for his heinous sins of adultery and murder First Amnon his Eldest Son ravishes his Sister Tamar David had two Children by Maacha the daughter of Talmai King of Geshur viz. Absalom and Tamar and he was sorely punished in them both as we shall see in the sequel of the story Tamar was a very beautiful young woman and Amnon David's Eldest Son by Ahinoam the Jezrelites was smitten with an unlawful love to her but she being a Virgin and carefully kept being David's only Daughter for ought appears among so many Sons he despaired of having an opportunity to satisfie his lust with her whereupon he droop'd (a) Medici morbis aâ—censent eum qâ—i ex amore contrahitur Pallidus in Lyâ—lcen silvis errabat Orion and pin'd away with vexation Amnon had a friend who was his Cousin-german with whom he was very intimate Jonadab by name who though a very subtil man and wise to do evil was no true friend to him for a true friend advises to nothing but that which is good Jonadab perceiving by his carriage that he was rather sick in mind than body said to him Why art thou being the Kings Son lean from day to day surely thou that art the Kings Son yea his Eldest Son and heir to the Crown maist have what thou wilt therefore what is it that thou art troubled about Amnon told him he was in love with Tamar but knew not how to accomplish his desire upon her Jonadab advises him to counterfeit himself sick and when his Father came to see him as undoubtedly he would he should desire him to permit his sister Tamar to come and dress him some meat which he should like better from her hand than any bodies else Amnon accordingly feigns himself sick Indeed it had been better for David and himself too that he had been really sick for a naughty child is better sick than well however it being given out that he was sick his Father came to see him of whom he earnestly desired that his sister Tamar might come to him and make a couple of Cakes for him pretending they would do him more good if they
Araunah's floor Sect. 206. David receives the pattern of the Temple makes great preparations for the building of it Sect. 207. Officers appointed for the Temple Sect. 208. Rehoboam born to Solomon Sect. 209. Abishag brought to David Sect. 210. Adonijah aspires to the Crown Solomon anointed Adonijah's submission Sect. 211. David's charge to Solomon Sect. 212. Davids farewell Exhortation to the people His Prayer Solomon's prosperity Sect. 213. David's last words to Solomon His death Sect. 214. The Book of the Psalms Sect. 215. Solomon upon the Throne Adonijah slain Joab slain Shimei's Oath not to pass over Kidron Sect. 216. Hadad the Edomite returns Sect. 217. Solomon's marriage with Pharaoh's daughter Sect. 218. Solomon setled in the Kingdom Gods appearing to him in a dream and asking him what he should give him and Solomon's choosing wisdom Sect. 219. Solomon's judgment on the two Harlots Sect. 220. Hiram's Embassie to Solomon A League between them Sect. 221. Solomon's levy for the Temple Sect. 222. Shimei put to death Chap. V. The fifth Age from the building of the Temple to the destruction of it and Captivity of Judah Sect. 1. THE Temple described with all its parts The Temple-Officers Sect. 2. The Temple finished Solomon's solemn dedication of it Sect. 3. The Lord appears to Solomon again in a dream Sect. 4. Solomon's Palace His stately Throne The house of Lebanon His Golden Targets and Shields Sect. 5. Gezer taken by Pharaoh and given to his daughter Solomon's wife Sect. 6. Hiram dislikes the Cities which Solomon offered him Sect. 7. Solomon removes his Queen to the House built for her The Song of Solomon Sect. 8. Solomon's Navy Sect. 9. Solomon's other buildings Sect. 10. Hamath taken by Solomon's forces Sect. 11. Solomon's care in matters of Religion Sect. 12. Solomon's greatness splendor and glory Sect. 13. Solomon's Wisdom His Proverbs Sect. 14. The Queen of Sheba comes to hear his Wisdom Sect. 15. Solomon's many wives and defection from God Ahijah the Prophet sent to him with a sad Message Sect. 16. Solomon writes his Ecclesiastes Sect. 17. Solomon's Adversaries Ahijah sent to Jeroboam to acquaint him that he should be King of the Ten Tribes Sect. 18. Solomon dies Sect. 19. The division of the Kingdom Kings of Judah 1. Rehoboam is petitioned for ease of Taxes Ten Tribes revolt His Buildings and Wives Shishak King of Egypt plunders the Temple 2. Abijah reigns p. 505. His army and speech to Jeroboam Israel routed 3. Asa reigns pag. 509. His Grandmothers Grove Zerah invades him and is subdued Asa's league with Benhadad and death 4. Jehoshaphat reigns p. 515. Removes all high places used for false Gods His reformation His greatness and riches His affinity with Ahab He goes to Samaria Jehu the Prophet reproves him His care of the Kingdom His Fleet broken His victory and death 5. Jehoram succeeds p. 525. His Idolatry Slays his six Brethren Elijah's Letter to him Edom revolts Libnah revolts Philistines invade him His sad end 6. Ahaziah p. 529. His wickedness Is slain by Jehu 7. Athaliah p. 532. Her Idolatry and cruelty 8. Joash p. 533 He is set up by Jehoiada Athaliah slain Baal's house pull'd down Jehoiada's good instruction of him Collection for the Temple Jehoiada dies Joash's Idolatry Zachariah ston'd The Syrians vanquish him His death 9. Amaziah p. 541. He begins well His war with Edom and victory His Idolatry Joash King of Israel defeats him Amaziah slain 10. Vzziah p. 546. His Coronation He recovers Elath Conquers the Philistines His herds and husbandry Isaiah Prophesies Also Joel Vzziah's pride leprosie and death 11. Jotham p. 554. He subdues the Ammonites Micah Prophesies Jotham dies 12. Ahaz p. 555. His wickedness Syria and Israel invade him Isaiah sent to him Jerusalem's siege rais'd Ahaz forsakes the Lord. His calamities His league with Assyria and death 13. Hezekiah p. 563. His goodness and reformation He shakes off the Assyrian yoke Jerusalem besieged Rabshakeh's blasphemy Hezekiah's prayer Isaiah's message to him Hezekiah's sickness His thanksgiving The Assyrians destroyed Ambassadors from Babylon come to him Manasses born Nahum's Prophesie Hezekiah dies 14. Manasses p. 595. His great Idolatry He is taken captive shortly after is restored His reformation Habakkuk's Prophesie Manasseh dies 15. Amon p. 600. His Idolatry and death 16. Josiah p. 601. His piety Jeremiah Prophesies The Book of the Law found Huldah the Prophetess Josiah throws down Idolatry He goes to Bethel and other places His solemn Passover His death greatly lamented Zephany's Prophesie 17. Shallum or Jehoahaz pag. 611. His Idolatry Jeremy's admonition to him Pharaoh Necho carries him away 18. Jehoiakim p. 612. His Idolatry and oppression Jeremy exhorts him to repentance Vriah's Prophesie Jeremy's bonds and yokes Baruch's roll Nebuchadnezzar conquers the Egyptians Jehoiakim taken prisoner Daniel and others carried to Babylon Jehoiakim burns the roll Nebuchadnezzar returns home His dream of the great Image made of four metals Jehoiakim revolts The Golden Image set up by Nebuchadnezzar to be worshipped Jehoiakim dies 19. Jehoiakin p. 617. His Captivity Cyrus born 20. Zedekiah reigns p. 618. His wickedness Jeremy Prophesies Several Ambassadors come to Zedekiah Hananiah a false Prophet Jeremy's Letter to the Captives in Babylon Shemaiah a false Prophet inveighs against him Jeremy prophesies his death Ezekel's first vision Jerusalem besieged His other visions His Types Zedekiah revolts Judea is invaded Ezekiel's wife dies for whom he is commanded not to mourn Jeremy imprisoned Jerusalem's siege raised The Egyptians are overthrown and the siege renew'd Jeremy put into the dungeon Ezekiel prophesies again Jerusalem taken The Temple burnt The Kingdom of Judah come to an end Kings of Israel 1. Jeroboam chosen by the ten Tribes he fortifies Shechem Sets up the Golden Calves A Prophet sent to him who declares against his Altar His hand withers The Prophet being seduced a Lion slays him Jeroboam's son falls sick and dies His own death 2. Nadab an evil King slain by Baasha p. 508. 3. Baasha reigns p. 509. He doth evil He builds Ramah Jehu's message to him Baasha dies 4. Elah reigns two years p. 511. Zimri slays him 5. Zimri burnt p. 511. 6. Omri made King His Idolatry and burial p. 512. 7. Ahab p. 512. He marries Jezabel Jericho rebuilt Obadiah hides the Prophets Elijah's miracles Elisha called Benhadad conquered A Prophet reproves Ahab Naboth's Vineyard Elijah meets Ahab Ahab slain at Ramoth-Gilead Moab revolts 8. Ahaziah p. 543. His fall His message to Baalzebub Elijah brings down fire upon two companies of fifty He dies 9. Jehoram p. 545. He maintains the Golden Calves Elijah's Translation Elisha takes up his Mantle Elisha's Miracles The Moabites destroy one another The King of Edom sacrifices his Son Elisha works more Miracles A sore famine in Samaria It s miraculous relief The Shunamite returns Benhadad sends to Elisha Hazael stifles Benhadad Jehoram recovers Ramoth-Gilead Jehu anointed Joram slain Ahaziah slain Jezabel's death 10. Jehu made King p. 585. The slaughter of Ahab's off-spring
suddainly stor'd again Therefore they must take heed that in their rage they did not so wast the Land as to prejudice Posterity But with other Trees that were not Fruit-Trees they might build Bulwarks about a City which they besieged till it was subdued from vers 10. to the end He now gives directions concerning uncertain Murder how it is to be expiated Chap. XXI If one be found slain and lying in a field and it be not known who hath slain him then the Elders and Judges of the Towns and Cities round about shall for the better satisfaction of them all come forth and see the measure taken between the dead body and the Cities round about it if it be doubtful what City is nearest because the next City is to make expiation for the Murder in manner following viz. The Elders of that City shall take an Heifer that hath not been wrought with and which hath not drawn in the Yoke and they shall bring down the Heifer unto a rough and obscure Valley that lies neglected and uncultivated to make the thought of Murder more horrible and dreadful and there they shall strike off the Heifers neck signifying that the Murderer ought so to be used could he be found out and that if they had him in their hands they would so serve him And the Priests the Sons of Levi shall come near whom the Lord hath chosen to minister unto Him and to bless the people in his Name to shew by their presence that this was an extraordinary Sacrifice and that the Elders might before them as in Gods presence protest their Innocence and to see that all things were done according to Law and to satisfie the Elders in any thing that might seem doubtful For by their word and Sentence as Expounders of Gods Law any thing in Controversie or any Stroke must be judged or tried And all the Elders of that City which was nearest to the slain man shall wash their hands over the Heifer thereby intimating that they were innoceâ—â— of the blood of the slain man see Matth. 27.24 and they shall solemnly declare and protest That their hands have not shed that blood neither have their eyes seen it shed by any other Then the Priest shall say Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto their Charge Impute not that to them which hath not been done by them and lay not the punishment thereof upon them And so they shall put away the guilt of innocent blood from among them that is they shall be discharged from the guilt of this murther and shall not be punished for it they performing all these things which are here commanded by God from vers 1. to 10. 2ly He gives direction that when they go out to War with a foreign Nation and among the Captives see a beautiful Woman * It was not lawful for them to contract any alliance by marriage with the Amorites see Exod. 34.16 Deut. 7.3 which one of them hath a desire to make his wife In such case he shall bring her home to his house and she shall shave her Head and pare her Nails and shall put off the Heathenish Garment wherein she was taken and shall bewail her Father and Mother a full month as if they were dead she being to bid farewel for ever to them by all which things was intimated that she must renounce her Heathenism and all the corrupt Customs and Superstitions thereof and forsaking her Fathers house must be ingrafted into the Israel of God and must worship God as they did These things being performed she might become his wife But if after he had consummated the marriage †This liberty for Israelites to marry Heathenish Captive-women is like that of Divorce Deut. 24. which was only suffered for the hardnâ—ss of their hearts and is only to be understood of the Captives of foreign Nations not of the Canaanites who were all to be destroy'd with her he should find no content in her and was desirous to put her away he might do it but must then freely set her at liberty to go whether she would because he had humbled her He must not sell her for money under pretence that she was his Captive and Servant from vers 10. to 15. 3ly If a man have two wives which though contrary to God's first Institution Gen. 2.22 23 24. yet He for a time suffered but approved not as appears Mal. 2.15 Matth. 19.4 5. and one of them was better beloved by him than the other and he have Sons by them both He commands that the Son by the first wife though less beloved shall not lose his right of Primogeniture but he shall injoy the right of the first-born which by the Law of Nature belonged unto him and his Father shall give him a double portion of all that he hath For he is the beginning of his strength from vers 15. to 18. 4ly If any man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice of his Mother and that when they have chastened him will not hearken unto them then shall his Father and Mother bring him to the Elders of the City and shall say unto them This our Son is stubborn and rebellious he will not obey our voice he is a Glutton and a Drunkard Then the Elders of the City shall examine the matter brought against him and if they find it true the men of the City shall stone him with stones that he die So shall ye put away evil from among you and all Israel shall hear and fear By the severity of this Law Children were taught to be more obedient to their Parents and Parents were taught to be more careful in a right Education of their Children from vers 18. to 22. 5ly If any man have committed some notorious Offence that deserveth the judgment of death and being condemned for it be hanged on a Tree His body shall not remain all night upon the Tree but they must in any wise bury him that day for he that is hanged is accursed of God that the Land be not defiled This kind of death was usually the punishment only of those who had by some notorious wickedness provoked God to pour out his Wrath upon the whole Land and so were hanged up to appease his Wrath as we may see Numb 25.4 2 Sam. 21.6 And it was esteemed the most shameful and accursed * Hence it was that God would have his dear Son our blessed Lord and Saviour suffer this kind of death that even hence it might be more evident that in his death he bare the Curse due to our sins according to that of the Apostle Gal. 3.13 because the very manner of this death did intimate that such men as were thus executed were such execrable and accursed Wretches that they did as it were defile the Earth with treading on it and would
the ways of Jeroboam and hast made my people to sin by thy example and hast provoked me to anger behold I will cut off thy posterity and will make thy house as the house of Jeroboam And as this judgment was pronounced against Jeroboam 1 King 14.11 viz. that such of his house as died in the City the dogs should eat and such as died in the fields the fowls of the air should eat that is they should die unhappy deaths and not come to an honourable burial the very same judgment must I pronounce against thee and in the same words see v. 4. because thou persistest in the same sins Baasha died in the twenty fourth year of his reign and was buried in Tirzah and his Son Elah reigned in his stead 1 King 15.33 34. 1 King 16. from 1 to 8. ELAH began to reign in the 26th year of Asa Fourth King of Israel Elah and reigned two years though not compleat Being upon the Throne his servant Zimri Captain of half his Chariots conspired against him and as he was drinking himself drunk in the house of Arza his Steward he slew him in the second year of his reign his forces lying then encamped against Gibbethon and then Zimri immediately by the assistance of the Souldiers that were under his command slew all his kindred and near relations and so destroyed all the house of Baasha he left him not one that pisseth against a wall by which Proverbial speech an utter destruction of all that belonged to him is to be understood Thus the Lord dealt with the house of Baasha For as Baasha slew Nadab when he had reigned two years and that whilst he was laying siege to Gibbethon and then immediately destroyed all the rest of his family so Zimri slew Elah the Son of Baasha in the second year of his reign and then immediately cut off the rest of his family and friends and that whilst his army lay encamped against Gibbethon And thus God destroyed both the house of Baasha and Elah for their great sins and transgressions whereby they had provoked him and particularly by their vanities that is Image-gods and Idols 1 King 16. from 8 to 15. ZIMRI having thus wickedly made himself King Fifth King of Israel Zimri his reign continued but a week for notice that the King was slain coming to the Camp at Gibbethon all the host of Israel that were there encamped presently made Omri their General King over Israel Omri hastens with his Army to Tirzah to besiege Zimri and so the siege of Gibbethon was a second time raised Zimri when he saw the City was taken by storm betook himself to the Kings Palace and burnt himself with it that he might not fall into the hands of his enemies Thus those that are cruel to others are oftentimes given over to be cruel at last to themselves But though Zimri reigned but seven days before Omri was proclaimed King by the Soldiers yet perhaps it was longer e're he was forced to burn himself And besides within the space of those seven days he might by his Edicts make known to the people his resolution to continue the worship of Jeroboam's Calves and might destroy the family of Baasha 1 King 16 v. 17 18 19 20. Things being now at this pass the people of Israel were much divided some of them misliked that the Souldiers should choose a King for them and they chose Tibni for their King Between Tibni and Omri there were continual wars for about four years till at last Omri prevailed and Tibni dying Omri reigned alone 1 King 16. from 15 to 23. OMRI reigned twelve years Sixth King of Israel Omri reckoning from his first election whereof six years in Tirzah Zimri having burnt the Royal Palace in that City he removed the Seat of his Kingdom from thence to Samaria which he built in the hill which he bought of Shemer for two Talents of Silver * A Talent of Silver was reckoned at 375 l. sterling but a Talent of Gold at 3750 l. so he paid 750 l. sterl for the Hill and so made that his Royal City and the Metropolis of his Kingdom He did evil in the sight of the Lord and worse than all that went before him For it seems he did not only obstinately continue in the Idolatry of Jeroboam himself but with violence forced and pressed the people thereunto notwithanding all the judgments he had seen on all the former Kings of Israel for that sin In Micah 6.16 we read of the Statutes of Omri to wit concerning their Idolatrous worshipping of the Golden Calves He was buried in Samaria and Ahab his Son succeeded him 1 King 16. from 23 to 29. AHAB in the thirty eight year of Asa began to reign Seventh King of Israel Ahab and reigned two and twenty years over Israel He did evil in the sight of the Lord above all that went before him and as if it had been a small thing for him to walk in the sins of Jeroboam he took to wife Jezebel * Who was a most wicked woman Jehu complain'd of her Witchcrafts and Whoredoms 2 King 9.22 and she is often mentioned as a great persecutor of Gods Prophets and a great promoter of the Idolatry of Baal and therefore St. John calls that false Prophetess who in his time had seduced many to Uncleanness and Idolatry in the Church of Thyatira Jezabel Rev. 2.20 the daughter of the King of the Sidonians and served Baal the Idol-god of that people and built an house and an Altar for him in Samaria Now this Idolatry was far worse than that of Jeroboam's for in that though they had Idols to wit the Golden Calves yet they pretended still to worship the true God but in this they worshipped Baal as their God In his days did Hiel the Bethelite which shews the horrible prophaneness and contempt of God at this time adventure to rebuild Jericho which though belonging to the Tribe of Benjamin yet it seems was at this time under the power of the King of the Ten Tribes notwithstanding Joshuah's curse pronounced against any that should attempt it and therefore it had continued a heap of rubbish from that time till this but now that bold wretch Hiel that dwelt at Bethel undertook the work and paid dear for it as Joshua had threatned for it cost him the loss of all his sons of the first-born when he began it and of some more of them as he went forward with the work and of the youngest when he finished it and hung up the Gates of it Josh 6.26 And Joshua adjured them at that time saying Cursed be the man before the Lord that riseth up and buildeth this City Jericho he shall lay the foundation thereof in his first-born and in his youngest Son shall be set up the gates of it Though the Israelites were at this present fallen to the horrid Idolatry of worshipping Baal †〈◊〉 was the God of the Sidonians Ahab
of that time which 't is like was at first prescribed to them by God but when it was prescribed doth not appear and was confirmed afterwards by an express Law see Deut. 25.5 6. Ruth 1.11 Math. 22.24 and this was to preserve the Preheminence of the First-born as a Type of Christ otherwise and in any other case the Brothers marrying of the dead Brothers Widow was forbidden Levit. 18.16 Thou shalt not uncover the nakedness of thy Brothers Wife it is thy Brothers nakedness And this Law seems to be of a moral nature and perpetually binding and hereupon Herod was reproved by John Baptist for marrying his Brother Philips Wife but the former was prescribed to the Jews only upon that particular reason before mentioned and being only a temporary exception or dispensation from a perpetual Precept concern'd only their peculiar state and with it it is at an end But Onan though he married her as his Father injoyn'd him yet wickedly envying the honour of his dead Brother he resolved not to be the Father of any Child that should be reputed His Brothers and not his own and therefore rather than he would raise up seed unto his Brother he spilt his seed on the ground For which great wickedness God cut him off with sudden Vengeance Onan being dead his third Son Selah was to marry her but Judah it seems fearing the like ill hap to him which had befallen his elder Brothers and suspecting perhaps some fault in her or that some unluckiness followed her he perswades her to go to her Fathers House and there continue till his Son Shelah was grown up pretending to her He should then marry her but intending no such thing Shortly after Judah's own Wife the Daughter of Shuah died and when his mourning for her was over he went up to his Sheep-Shearers at Timna at which time they used to feast and rejoyce with their Friends Tamar understanding this and perceiving how Judah had dealt with her as to Selah she putting off her Widows Apparel and putting on a Veil and disguising her self she sat in an open place in the way to Timna where Judah was to pass both to tempt and be tempted Judah not knowing her thus veiled and taking her for an Harlot he applies himself to her accordingly and promises to send her a Kid from his Flock for a Reward She as it seems whispering or changing her voice and tone that he might not discern who she was consents to him on condition he would give her a Pledge viz. his Signet his Bracelets and his Staff that he would perform what he promised Hereupon He lay with her and she conceived by him and went her way and took her Widows Apparel again Judah sends the Kid to her by his friend intending to take up his Pledge But he not finding her Judah said Let her take it and keep it to her self lest by overmuch inquiry after her my folly with her be discovered so much are men more afraid of shame before men than of sinning against God About three months after it was told Judah that Tamar was with child by Whoredom When He heard this He was very angry and said Bring her forth and let her be burnt that is let her be carried before the Magistrate that so she may be punished as an Adulteress with burning according to the Law of the Country (g) It seems it was either law or practise even among the Canaanites to punish Adultery with death and sometimes with fire In such detestation have some Heathens had that sin see Jer. 29.22 23. So Moses's Law after Deut. 22.22 23. condemned them to be stoned and a Priests Daughter for Fornication to be burnt Levit. 21.9 For in regard of the promise that Judah had made of his third Son Selah to her for an Husband and she had accepted of it she was in the case of a betrothed Woman and so her fault was to be reputed Adultery for which Crime no less punishment was thought fit even before the Law was given Judah herein bewrays his own partiality in his own sin and inhumane cruelty in thus judging her to fire and the fruit of her Womb yet unborn and that before he had heard what she could say for her self never minding how unjustly he had dealt with her in not giving Shelah to her and possibly being willing to rid her out of the way because he was unwilling to match Shelah to her But Tamar being brought forth sent to her Father-in-law the Signet Bracelets and Staff affirming that by the Man to whom those belonged she was with Child Judah being thus convicted did not shuffle as many would have done in such a case but being conscious of his Crime he acknowledges those things to be His and thus she convicts by his own Seal entangles him with his own Bracelets and beats him with his own staff He now acknowledges she was more Righteous than himself because he had fail'd to give his Son Shelah to her which if he had performed her Chastity might possibly have bin preserved And thus the cause fell when the Prosecutor was turned from charging her to accuse himself wherein he testifi'd his Repentance and as an evidence thereof he ceas'd from offending in that kind again with her and wherein he had done amiss resolved to do so no more see Job 34.32 Shelah was after married and probably to Tamar See Numb 26.20 Tamars time of travail now drawing nigh behold Twins were in her Womb. Her travail was very painful and perillous by the strife of the Twins in her body and by that God seem'd to Chastize her for her great offence One of the Children putting forth his hand which was not according to the ordinary course of Nature the Midwife bound a Scarlet thread upon it by that mark to discover him from the other saying This comes forth first for so she perswaded her self it would be But He drawing in his hand again behold his Brother came out Then she said How is it that thou art first broken forth This breach is thine or thou art first broken forth into the World and hast put back thy Brother and thou shalt bear the name of it and shalt be called Pharez which signifies a breach Then came forth the other with the Scarlet thread whom they called Zarah (h) Zarah signifies risen or sprung up as the Sun is said to rise from a word signifying to appear because he first appeared and in part came forth first All these things seem here so punctually related to shew the birth of Pharez who was one of our Saviours Progenitors and to intimate to us that it is of meer Grace that one of Judah's Family the fruit of Incest was chosen to be the Stock from whom the Messiah should Spring as also to assure us that Christ will not reject great Sinners who repenting of their Sins fly unto him for pardon seeing he would as to his humane Nature descend of such as
Moses and proclaimed before him now hid in the hollow Cleft of the Rock The Lord The Lord merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity Transgression and Sin upon mans hearty repentance and that will by no means clear the Guilty visiting the Iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth Generation if they continue in their Fathers transgressions Moses hearing these things instantly bowed his head towards the Earth and worshipped Exod. 34. from 1. to 9. SECT XXV MOses now staying again 40 days and 40 nights in the Mount without Meat or Drink vers 28. He humbly and earnestly besought the Lord with many pressing arguments see Deut. 9.18 19. and from 25. to the end to pardon the people and to own them still for his Inheritance * See Ps 33.12 Zach. 2.12 and to go along with them and to manifest his gracious Presence among them for they were He ackowledges a stiff-necked people and had need both of his Mercy and Conduct The Lord being now appeased renews his Covenant with them upon certain Conditions and promises that his Presence with them should work more powerfully then ever and shew it self in more stupendious Miracles then ever it had done before and that He would do terrible things by them his Almighty Power and Providence accompanying of them and would give them possession of the Land of Canaan and would drive out the Inhabitants thereof before them The Conditions he requires of them to perform were these 1. Not to make a League or Covenant with the Inhabitants of the Land * See Chap. 23.32 whom He had determined to destroy for their sins nor to make Marriages with them lest it should ensnare them and draw them to be Partakers in their Idolatries and so in their Punishments but should destroy their Altars Images and Groves and should not eat of their Sacrifices and should especially be careful not to make to themselves any molten Gods such as the golden Calf was For the Lord was a jealous God and would not endure that any false God should share with Him in the Worship that was peculiar to himself 2 That they should observe the Feast of unleavened Bread * See Ch. 23.15 the Feast of Weeks or Pentecost and the Feast of Booths or Tabernacles At which three Feasts All their Males should appear before him with an Offering to be given to the Priest which He would account as given to Himself and He would take care that none should desire their Land in their absence 3 That the first-born Males both of Men and Beasts should be consecrated unto Him see Ch. 22.29 30. but the firstlings of an Ass should be redeemed with a Lamb see Exod. 13.13 4 That they should carefully observe the weekly Sabbath * See Ch. 23.12 and not violate it either in Seed-time or Harvest 5 That they should not offer the blood (l) Certe removebis fermentatum cum immolas Pascha Vatab. of the Paschal Lamb with Leaven and that nothing thereof should be left till the morning 6 That the first of their Frist-fruits should be brought to the House of the Lord. 7. That they should not seeth a Kid in its Mothers milk Which Laws were all enjoyned Ch. 23. and were now repeated These were the Laws that Moses was to write down in a Book and to injoyn the people to observe Then the Lord wrote the Ten Commandments on the Tables Moses had brought up and gave them unto him who brought them and the other Laws which himself had written unto the people and having seen Gods Glory in so great a measure and degree there was a dazeling brightness imprinted by God on his face while he talked with him so that the skin of his Face (m) The glory of Moses face signified the glory of the Law which he brought 2 Cor. 3.7 8. His Ministration was Death and Condemnation because the Law giveth the knowledge of Sin but no pardon for it shone which he himself was not sensible of * Sic Humilitas propriam jubet ignorare excellentiam by the reflective rays and beams (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horn is derived which gave occasion to the Papists to paint Mose's face with two Horns like an Ox. The Vulgar Latine says Mose's Face was horned of the divine Splendor which might assure the Israelites he had been with God who taught and instructed him and that thereupon they might the more reverence him might fear breaking this Law again Aaron and the people were not able to bear the splendor of his Face but being afraid fled from him as if he had been some Angel But Moses called them back and put a Vail on his Face (o) Ut ipsum Mosaicae facici splendorem Israelitae non viderunt ob impositum velamen sic Carnales Judaei spiritualem Mosis splendorem hoc est Scriptorum ejus summum finem atque scopum qui est Jesus Christus non intelligebant ob sponte attractam mentis Caecitatem quae instar Velaminis est inter corda eorum verum legis intellectum quasi obducti neque hoc tolli potest nisi per praedicationem Evangelij per veram conversionem ad Dominum c. Vide 2 Cor. 13.14 15 16. whilst he spake with them and then delivered to them all that the Lord had given him in Charge But Moses when he went to the Lord for the people took the Vail off And 't is like that this brightness on his Face continued not all his life after but only during the time of his going to and fro between God and the people Exod. 34. from 9. to the end SECT XXVI MOses now injoyns them again a strict Observation of the weekly Sabbath and that they should not kindle a fire (p) But 't is probable to kindle a fire to warm themselves by in the extream cold of Winter or when any other exigencies of necessity or mercy required it was allowed them thereon to dress meat or to do any work by though for the framing of the Tabernacle threatning death to them that disobey Then He injoyns the people to bring their free-will Offerings towards the framing of the Tabernacle which was now forthwith to be gone in hand with according to the Directions given him by God Ch. 25. The people very readily agree hereunto And to the end that this good Work might the more effectually be promoted all the Males were numbred from twenty years old and upwards who were found to be 603550 who every one according to the Law prescribed Exod. 30.12 13. contributing half a Shekel the total Sum of the Poll-money amounted to an hundred Talents (q) A Talent among the Jews amounted to 3000 Shekels or 50 l. sterling every pound containing 60 Shekels See Bishop Usher's
Vnclean Beasts devoted might be redeemed at such a price as the Priest should value them at the person redeeming them adding a fifth part to the price and estimation the Lord laying this penalty that men might learn to be stable-minded in such voluntary Vows Levit. 27. from vers 9. to 14. 3. Concerning houses * This was done as designing to obtain from God safe healthful and prosperous Habitations in them devoted which might be redeemed paying the value of them set by the Priest and adding a fifth part more to the price set upon them but if they did not redeem them before the year of Jubilee the Priests were to have the perpetual possession of them vers 14 15 21. 4. Concerning Fields (o) This was usually done in expectation of having their Fields yield the greater increase or Lands devoted 1. Such as were part of the Votaries Inheritance the Priest was to set an estimation or price upon according to the quantity of seed that would sow the Land so devoted and that price he that would redeem the Land was to pay to the Priest and a fifth part over and above and he was to pay according to the rate of fifty Shekels for so much Land as required an Omer of Barley to sow it if it was devoted immediately after the year of Jubilee was past that is reckoning from Jubilee to Jubilee a Shekel for a year If it required two Omers to sow it then they were to pay an 100 Shekels and so proportionably according to the quantity of seed that would sow it But if he devoted it sometime after the Jubilee then the Priest shall rate it according to the years that remain unto the Jubilee and if the former Owner would not redeem it when the Priest had set a price upon it so that the Field was by the Priests order sold to another then the Owner afterwards could not redeem it but it was to be for ever alienated from him And though he that bought it of the Priest might enjoy it to the year of Jubilee yet then it was not to return to the first Owner but to the Priests by whose order it was sold yet so as the Priests were at the Jubilee to sell it again to some of the same Tribe and first of all to the nearest Kinsman of him that vowed it if he would buy it because the Land of Canaan was to be divided among the other Tribes and not among the Levites who were to have no part or Inheritance alloted to them therein see Numb 18.20 and the portions of the Tribes were not to be confounded Levit. 27. from vers 16. to 22. 2. Such Lands as were purchased by the Votary might be devoted by Him till the year of Jubilee and no longer for then they were to return to him of whom they were bought And if the Devoter would redeem it for that term the Priest was to set the value according to the remainder of years to the Jubilee (p) Talis ager redimendus erat pro rata annorum restantium usque ad Jubilaeum and in such a case he was not to add a fifth part as in the redemption of his Inheritance Levit. 27. from vers 22. to 26. 5. The First-born of clean Beasts were not to be devoted to God being His before Exod. 13.2 but if any devoted any unclean (q) Though an unclean Beast might not be offered in Sacrifice to the Lord yet the price of it might be of use for the repair of the Sanctuary and maintenance of the Priests Beast it might be redeemed according to the Priests estimation adding a fifth part over and above to the price set If it were not redeemed it was to be sold vers 26 27. 6. Any person or thing absolutely devoted (r) V. 28. Omne quod Domino consecratur i. e. Omnia quae Deo voventur eo genere voti quod Cherem hic appellatur Graecè dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vendi aut redimi non potuerunt Nam haec est peculiaris hujus voti natura ut quod per illud vovetur absolute perfecte irrovocabiliter Deo consecretur Freidlib A Devotement was more than a single Vow whereof there might be redemption but a thing absolutely devoted could not be redeemed Concerning Men some were devoted by God as the Inhabitants of Jerico the Amalekites Deut. 25.19 Some by man in special Vows as the Canaanites Numb 21.2 3. and some were adjudged to death for sin Exod. 22.20 and to the latter the Hebrews do apply this Law Ainsworth to God was neither to be sold nor redeemed Neither any from among men so devoted were to be redeemed that is if any persons abhorred of God as Enemies to Himself and his People were devoted to destruction as the Canaanities Numb 21.2 the Inhabitants of Jerico Joshua 6.17 the Amalekites 1 Sam. 15.3 then they might not be redeemed but were unavoidably to be put to death vers 28 29. 7. The Tythe of the Land both of the Seed and of the Fruit was holy to the Lord and might not be redeemed except a fifth part were added to the value thereof Which was probably so ordered to make sure that the Levites should lose nothing by the cunning of the Owners that desired to buy or redeem their Tythe And as to the tythe of Cattel he that was to pay it was not to give what he would himself but that which in numbring the Cattel as they came forth happened to be the tenth and was marked with the red Rod of the Tything-man that Beast he was not to change whither it were good or bad If he offered to change it both it and the change thereof were to be holy to the Lord and not to be redeemed Which penalty was inflicted as it seems to prevent fraud in the Owners These are the Statutes and Judgments and Laws which the Lord made between Him and the Children of Israel in Mount Sinai vers 30. to the end and gave them unto them by the hand of Moses Levit. 27. from v. 30. to the end SECT XLII WE are now come to the Book of Numbers It contains an History of thirty eight Years and nine Months viz. from the beginning of the second Month of the second Year after Israels coming out of Egypt to the beginning of the 11th Month of the 40th Year after their marching out This may be evinc'd by comparing Numb 1.1 with Deut. 1.3 The Book was so called (s) The Book of Numbers because at the beginning of it the numbring of the Tribes and Families of Israel is injoyned and their several Journies from Egypt to Canaan are numbred It contains a Narration 1. Of Israels preparation for their March from Mount Sinai thorow the Wilderness to the Land of Canaan 2ly Their Journey it self with the several stations of it And in order to prepare them for their Journey on the first day of the second month (t) Answering to part
sin that is he died a natural death when his time was come as being by sin liable to death as all other men are They further urge that except this be granted them the Name of their Father wil be quite extinct Moses inquiring of the Lord concerning this Case it pleased the Lord to grant these Daughters of Zelophehad their desire which was afterwards punctually performed Joshua as we may read Josh 17.4 According to the Command of the Lord he gave them an Inheritance among the Brethren of their Father Yet withall there was afterwards a Caution added to wit that they might not marry out of their own Tribe * Hence some conclude that when a man died without Issue and his Brother married his Widow to raise up Seed unto his Brother whose Estate he inhetlted his first Son in their Genealogies was reckoned to be the Son of him that died without Issue So it was in this case The first Sons of those that married the Daughters of Zelophehad were accounted the Sons of Zelophehad and so under his Name did inherit his Land see Ch. 36.6 And upon this occasion was the Law for succession in Inheritances made and ordained Numb 27. from 1. to 12. SECT LXXXIV GOd now signifies to Moses that he should die and accordingly Commands him to go up to that Tract of the Mountains of Abarim * See Ch. 33.47 Deut. 32.49 34.1 which are in the Land of Moab over against Jerico and on one of the highest of them called Nebo whose top was called Pisgah he should see that good Land into which he might not enter And when he had seen it his Soul should be gathered unto the Souls of his pious Ancestors who died before him For He and Aaron had rebelled against his Commandment see Ch. 20.12 which was that they should by Faith sanctifie * We sanctifie the Lord when we conceive aright of his Nature and Attributes and when we speak so reverently of Him as to cause his Name to be praised and magnified among men him in the eyes of the people at the Wilderness of Zin but they sanctified him not Moses humbly and earnestly begs of the Lord that he might be permitted to go over and see that good Land Deut. 3.23 25. but the Lord was not pleased to grant his Request Humbly therefore submitting to his holy Will he now earnestly prays to God Who is the God of the Spirits of all flesh and not only the Creator but the Searcher and Trier of men spirits and knows what is in man and can frame and fashion mens spirits as he pleases and give them Gifts and Graces requisite for the Places he calls them unto to appoint a Successor to him that might as a good Shepheard go out and in before the Flock God upon his prayer appoints Joshua to succeed him a man in whom was the Spirit that is the Spirit of Wisdom and understanding the Spirit of Counsel and Might the Spirit of Knowledge and the fear of the Lord. God Commands him therefore to lay his hands * The like Ceremony was afterwards used in the days of the Gospel when men were separated and set apart to Preach the Gospel 1 Tim. 4.14 upon Joshua to intimate to Him by this Ceremony that the hand of God should be upon him to defend and prosper him in all his ways and that he would confer upon him a great measure of the Gifts of his Spirit answerable to the Dignity whereunto he had advanced Him and accordingly 'tis said Deut. 34.9 That Joshua the Son of Nun was full of Wisdom for Moses had laid his hands on him Moses was also to set him before Eleazar and the Congregation and to give him a Charge concerning what he was to do and what to forbear in the administration of his Office And Moses was further commanded to put some of his own honour upon him that is admit him into some Partnership of Authority and Dignity with himself and so cause the people to give him that Honour that was due unto Moses's Successor and the Judge Elect of Israel And Moses tells him further That upon occasion he shall present himself before Eleazar that he may inquire of the Lord for him after the Judgment of Vrim that is putting on the Ephod to which the Pectoral * See Pharaphrase on Exod. 28.30 was fastened wherein was the Vrim and Thummim And at Eleazar's word speaking from the Lord He and the people shall go out to War or return from it and so in all weighty Affairs which were extraordinary by his direction they should govern themselves And Moses did all these things which the Lord commanded him Numb 27. from 12. to the end SECT LXXXV THe Children of Israel having as it seems omitted their Sacrifices and solemn Feasts the most part of the 38 years last past by reason of their travels wherein the Sanctuary the Alar and other holy things were made up fit for removal from place to place And the most part of the Generation from twenty years old and upward that had been mustered in Sinai being now dead see Ch. 26.64 The Lord hereupon causeth the Law of sacrificing to be again here repeated thereby intimating to them that when they came into the Land which he promised them they must not any longer neglect his Ordinances as they had done in the Wilderness see Deut. 12.8 And therefore first in the general he charges them that they be sure to give Him all the Sacrifices and Offerings which he had at several times appointed them to offer And then 2ly He sets down particularly what they were to offer First For their daily Sacrifice from vers 3. to 9. Secondly For their weekly Sacrifice every Sabbath * The Sacrifices appointed for every Sabbath-day are full double to those appointed for every day And yet the daily Sacrifice the continual Burnt-Offering was not then to be omitted day from vers 9. to 10. Thirdly For their monthly Sacrifice every new Moon from 11. to 16. And fourthly For their yearly Sacrifices First At the Passover from vers 16. to 26. 2ly At Pentecost from 26. to the end 3ly He mentions the Offering appointed at the Feast of Trumpets Ch. 29. from 1. to 7. 4ly The Offering on the day of Expiation from 7. to 12. 5ly On the eight days of the Feast of Tabernacles from vers 12. to 39. Numb Ch. 28. whole Chapter Numb Ch. 29. from 1. to 39. SECT LXXXVI BEsides those set and solemn Sacrifices which God Himself had injoyned there were other Sacrifices which were to be offered to the Lord namely such as men voluntarily offered or upon a particular Vow Ch. 29. v. 39. And upon this occasion it seems several Precepts concerning Vows were added to shew who were necessarily obliged to perform their Vows and who not And Moses made known these Laws to the Heads of the Tribes because they were the men that according to these Laws were
Tribes and half the Tribe of Manasseh the Tribe of Reuben Gad and the other half Tribe of Manasseh having their lot on the other side Jordan The persons that were to make the division were Eleazar the High Priest Joshua and one Prince of every Tribe who are particularly named The Tribes are here named in their particular Order in which they should inherit the Land their Inheritance abutting one upon another as their Names are here joyned together to make it the more evident to them that they were alloted their Portions by the Wisdom and Providence of God Numb Ch. 34. whole Chapter SECT XC THe Lord further Commands the Israelites to give 48 Cities to the Levites for their Possession He appoints the Suburbs of them to reach a thousand Cubits from the wall of the City on each side so that measuring the length from one end of the lines to the other end opposite against it as from East to West or from North to South there were two thousand Cubits that made the perfect square God also appoints six of these Cities for Cities of Refuge Three in the Land of Canaan and three (b) There was no inequality in this because the portion of the two Tribes and an half without Jordan reached as far in length as theirs in the Land of Canaan though it were nothing so broad Besides if the Lord inlarged their Coasts and gave them all the Land they were to add three Cities more Deut. 19.8 9. on the other side Jordan And those Cities were as we may see afterwards Deut. 4. and Joshua 20. 1. Bezer a City of the Reubenites 2. Ramoth of Gilead of the Gadites 3. Golan in Bashan of the Manassites These three Moses separated Deut. 4.41 43. 4. Kadesh in Galilee in Mount Napthali 5. Shechem in Mount Ephraim 6. Kirjath-arba which is Hebron in the Mount of Judah and these Joshua separated Joshua 20.7 Before these Cities of Refuge were appointed it seems the Altar only was a kind of Sanctuary to those that fled to it see Exod. 21.14 But afterwards these Cities were the chief Sanctuaries to the Children of Israel and the Sojourners and Strangers among them and yet they were such only to those who had killed a man unwittingly And therefore they were not to receive any man till he had professed his Innocency as to this particular see Josh 20.4 And such Cities were purposely appointed as lay at an equal distance in the several parts of the Land that no man driven to make use of them might have too far to go and so might be overtaken by the Avenger of blood who was the next Kinsman to the man slain and might lawfully slay him who had slain his Kinsman if he took him out of the City of Refuge and before he could recover the Sanctuary And the way to these Cities was always to be prepared and made even and plain that the Man-slayer might flee thither without hinderance see Deut. 19.3 When the Man-slayer came thither he was at the entrance of the Gate to shew his Cause to the Elders of the City who were to take him in till he was sent for and fetched to the City where he had done the Fact and there he was to stand before the Congregation Joshua 24.4 6. who if they found him worthy of death were to deliver him to the Avenger to kill him if not they were to return him to the City of Refuge again where he was to live in a kind of exile and imprisonment until the death of the High Priest and might not come out before * If He went out before He forfeited his Priviledge and Protection and the Avenger might lawfully slay him and then He was to have liberty to return to his own house and former dwelling place the High Priest being a Type of the Messias our High Priest and Saviour Jesus Christ who by his death hath blotted out the hand-writing of our Sins and reconcileth us to God But these Cities of Refuge were not intended to be any Protection or Asyle to willful Murderers and such as of malice-prepence slew a man and struck him with an Instrument of Iron or with a Stone or Hand-weapon wherewith in probability a man that is smitten must needs be kill'd Moreover no man was to be put to death on the single testimony of one man alone And no Redemption-money no Bribe or Present was to be taken to spare a murderers life For blood defileth the Land and the Land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it And lastly no Redemption-money was to be taken for granting him that was fled to a City of Refuge a Dispensation or Liberty to return to the place of his former abode or habitation before the death of the High Priest Numb 35. whole Chapter and Deut. 4. vers 41 42 43. SECT XCI THe Lord having formerly ordered that Zelophehad's Daughter should have that portion of Land in the Tribe of Manasseh which their Father should have had for his share had he lived the Children of Gilead who were of that Tribe considering that if these Daughters married into any other Tribe this portion of their Land would be quite alienated from their Tribe therefore they made it their suit that some order might be taken to prevent this mischief For by like accidents the portion of every Tribe might in time be changed and so at length all may come to confusion and the very end of Gods appointing every Tribe to have their portion apart by themselves might be quite made void And further whereas by the Law of God it was appointed that at the year of Jubilee which was every fiftieth year what ever Land was alienated from any Tribe should return to that Tribe again by such marriages as these Inheritances would pass over from one Tribe to another without possibility of restitution at the year of Jubilee and so this Law would become void which seem'd purposely intended to prevent the confusion of the Inheritances of the Tribes Moses having ask'd Counsel of the Lord answered them as God had commanded viz. That the Daughters of Zelophehad should marry only in the Tribe of their Father which they accordingly afterwards did and further orders That every Daughter that possesseth an Inheritance in any Tribe should marry only unto one of that Tribe But if she was not an Inheritrix she might marry into any other Tribe And thus Inheritances would not be removed from one Tribe to another Numb Ch. 36. whole Chapter SECT XCII WE are now come to the Book of Deuteronomy which contains Moses's dying Speech and pathetical Exhortation to the Children of Israel He had brought them to the Plains of Moab and to the very borders of Canaan He knew by divine Revelation he must not go over thither but must die on this side Jordan Having therefore now but a little time to live viz. about five weeks like a man in
them to observe and do lest God should smite them with Leprosie as he did Miriam who was by Gods special Command shut out of the Camp seven days until she had been purified according to the Law And if she could not be exempted none of them must hope for exemption in that case from what the Law required vers 8 9. 6ly When a man did lend any thing to his Brother upon a Pledge he was not to go into his house and pick and chuse what Pledge he pleased but should be content with that which the Borrower brought out to him poor men being unwilling that strangers should see their penury and want And if the man were very poor so that he gave his Covering or Garment wherein he lodged to Pledge see Exod. 22.26 the Lender was to return it to him again before the Sun went down that he may sleep in his own Rayment and so may bless the Lender and pray for him for his mercifulness to him and it should be esteemed as a righteous * See Psal 106.31 thing and a good work in him before the Lord who will reward him for it from vers 10. to 14. 7ly They were not to oppress an hired Servant whither of their own Brethren or a Stranger that was poor and needy but to pay him his wages †See Levit. 19.13 at the day appointed and not put him off further For being poor he setteth his heart upon his hire as that by which he must maintain himself If they did otherwise the poor man might Cry unto the Lord against them and God might thereupon be provok'd to punish them for their unmercifulness vers 14 15. 8ly Neither the Fathers * Ad judices haec dici patet ex sequentibus Regula haec ordinaria est Interim in casibus quibusdam extraordinariis Magistratibus mandatum fuit filios cum Parentibus occidere vide Deut. 13. Jos 7. Judic 20.21 2 Sam. 21. shall be put to put to death for the sin of the Children nor the Children for the sin of the Fathers but every man shall suffer for his own sin vers 16. 9ly They were not to pervert the Judgment of the Fatherless or Stranger or take a Widows Garment to Pledge but should remember how they themselves were Bondmen in Egypt and how God delivered them thence and therefore they should be merciful to others vers 17 18. 10ly In time of Harvest if they have forgotten a sheaf in the Field they shall not go and fetch it but leave it for the Stranger Fatherless and Widow that God may bless them in all the works of their hands Levit. 19.9 23.22 And so when they gather their Grapes and Olives they shall leave the gleanings for the poor vers 19. to the end 11ly The Judges are appointed to judge righteously in all cases that shall come Chap. XXV before them to justifie the Righteous and condemn the Wicked And if a wicked man or Malefactor deserve to be beaten they shall order him to receive forty stripes and no more lest if they should proceed to what extremity they listed their Brother should seem vile in their eyes and fit to be used with no more regard than if he were a beast The Jews were so superstitiously careful not to transgress this Law that their custom was to stay at 39 stripes even when they meant to go as high as they might and that for fear they should exceed from vers 1. to 4. 12ly They were not to muzzle the Ox when he treadeth out the Corn. The Israelites used not to thresh their Corn with Flails as we do but trod it out with the feet of Beasts Hosea 10.11 yea sometimes with Cart-wheels see Isa 28.27 28. By this Law the Lord taught them to be merciful to the bruit Beasts they had occasion to make use of and by necessary consequence to beware of depriving their Brethren of that which was due to them for the service they did them but to let them eat and enjoy the fruit of their Labours see 1 Cor. 9.9 13ly If a man die leaving no Child his wife may not marry out of her Husbands Family but her Husbands next Brother or next Kinsman shall marry her and the first-born which she beareth him shall be counted the legal Son of his Brother * Hence Obed whom Boaz begat of Ruth is said to be Naomi's Son Ruth 4.17 because he was counted the legal Son of Elimelech her deceased Son Ruths former Husband though he was withall counted the natural Son of Boaz Luke 3.32 See Sect. 35. of the third Chapter of this History that died without Issue that so his name may be continued in Israel But if the next Brother refuse to marry her she shall complain to the Elders and if he still persist in it before them that he will not take her to wife she shall loose his shoe (s) In all resignations of House or Land from one man to another this Ceremony was used so that He that did resign the House or Land pulled off his shoe and gave it to his Neighbour to whom he passed it over Ruth 4.7 thereby signifying that He passed it over Ruth 4.7 thereby signifying that He would from thence forward be disabled from going any more upon such Land or into such a House or any part of the Estate from off his foot as intimating thereby that he was unworthy to enter upon and possess his Brothers Estate and shall spit in his face (t) This was only done when the woman did claim and press her right before the Elders and the next Kinsman did obstinately refuse her For when by free agreement the next Kinsman did resign his right to another the Widow also consenting then this note of Infamy was not put upon Him as we may see Ruth 4.8 where no spitting on the face of the next Kinsman is mentioned but only by pulling off his shoe he resigned his right to Boaz and so he married Ruth by way of disgrace and contempt thereby declaring him a man unworthy to shew his face among his Brethren and shall say Thus shall it be done to the man that refuses to build up his Brothers house And when in after-times this mans Family shall be spoken of they shall speak of it as the House or Family of a man that had his shoe loosed and so a note of Infamy shall rest upon him and his Family that men may thereby be made the more careful to submit to the directions of Gods Law from vers 5. to 11. 14ly If a woman see a man beating her Husband and run in to help him she may not take him that strove with her Husband by the Secrets thinking thereby to make him give over smiting him if she do her hand shall be cut off by the Magistrate without pity God thereby intimating to them how much he abhorred all bold shameless and impure behaviour in those that professed themselves to be his people
mean condition yet when he hath finished the work of mans Redemption he shall then be exalted above all Principalities and Powers and shall sit down at the right hand of his Father all power being given unto him both in heaven and earth he shall gather his people from all Nations and govern them by his Word and Spirit and destroy his and their enemies Hannah having ended her Song Elkanah and she departed to their house at Ramah and left their young Son Samuel to minister unto the Lord before Eli the Priest to wit in such services of the Tabernacle as by degrees he grew able to perform The Levites indeed did not enter on that service till they were twenty-five years old as we shewed before but Samuels case was extraordinary because by the special vow of a Nazarite he was even from his tender years consecrated to the service of the Lord. And though by the Law there were no linnen Ephods appointed for the Levites but for the inferior Priests only Exod. 39.27 either therefore afterwards when the Tabernacle came to be setled in the land of Canaan it was so ordered by the Lord that the Levites should also wear such linnen Ephods when they attended upon the service of the Tabernacle or else Samuel was by special dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not very probable because the linnen Ephod was so commonly worn by all that were employed in holy services that even David when he danced before the Ark 2 Sam. 6.14 was girded with a linnen Ephod But however it was 't is plain that Samuel in his younger years did attend upon the service of the Tabernacle viz. in such services as he could then perform and that before Eli the Priest that is as he was ordered and directed by him who undertook it training of him up and upon whom he chiefly attended in the service he performed And his mother when she came to Shiloh with her husband to offer the yearly Sacrifice used to bring him a new coat as a pledg of her motherly love to him and there Eli blessed Elkanah and his wife and said unto him The Lord give thee seed of this woman for the Son thou hast lent to the Lord. And the Lord visited * Visitare hic sumitur in bonam partem Hannah in mercy and according to Eli's blessing made her fruitful so that for that one Son she had given to the Lord he gave her three Sons and two Daughters more so powerful are the prayers of such good men as Eli was And the child Samuel as he grew in years so he grew in grace and godliness whereby he became acceptable both to God and man see Luk. 2.52 1 Sam. Ch. 2. from v. 1. to 12. and v. 18 19 20 21. SECT CLIII ELI was at this time as we have shewed Judg of Israel and he was High-Priest also but how he came to be so (a) Quomodo ab Aarone oriundus sit Eli nondum liquet ut ejus ex industria videatur obliterata genealogia Tantilla est solius loci non doctrinae morumque successio Anonym in loc we cannot give any certain account the Scripture being therein silent He had two Sons Hophni and Phineas who as Secondary Priests did the service of the Sanctuary under their Father but these were very wicked men Sons of Belial that had no lively knowledg nor apprehension of God nor did fear and honour him as God For though they did profess to worship God yet in their works they denied him being abominable and disobedient and unto every good work reprobate The sins and provocations of these Sons of Eli are set forth in several particulars they were not content with the breast and shoulder and the checks * See Deut. 18.3 with the tongue which only were the Priests portion of the Peace-offerings Levit. 7.31 32 c. but they used to challenge of that which was seething for the Sacrifices as their just fees all that their flesh-hook could take out having no Law of God for it and this they did not only now and then but constantly practised it unto all the Israelites that came to Shiloh to worship v. 14. And sometimes they would have this their overplus-portion before the flesh was put into the pot or kettle that they might roast it yea before the fat was taken off and burnt and so before the Lord had his due directly against the Law Levit. 7.31 which may be the reason why v. 29. they are said to have made themselves fat with the chiefest of the offerings and if any denied to give them what they required they threatned to take it by force and violence God was very angry at these miscarriages of these young men whereby they caused the people to neglect the Worship and service of God and even to abhor his Sacrifices when they saw them profaned by such abominable courses Eli was very old and heard of these great miscarriages of his Sons and of some other abominations that they were guilty of viz. that they lay with the women that came to the door of the Tabernacle to offer Sacrifices and to perform other duties of worship and service unto God which wickedness was the more abominable because they had wives of their own as we may see Ch. 4.19 Old Eli did indeed reprove his Sons for these their scandalous miscarriages but he did it too mildly and gently saying to them Nay my Sons it is no good report I hear of you ye make the Lords people to transgress by your wicked example and to forbear bringing their Sacrifices to the Lord being so highly scandalized at your ill managing of sacred things But Eli being not only a Father but also a chief Magistrate and Judg should not only have reproved them sharply but should have punished them severely by casting them out of the Priests Office which they had so shamefully profaned yea should have put them to death for their adultery according to the Law Levit. 20.10 but he only mildly reproved them for such great enormities He told them that if one man sin against another the Judg shall judg him that is an umpire may come and take up the controversie and the offending party may be adjudged to make satisfaction and so there will be an end of that quarrel but if a man sin against the Lord who shall entreat for him that is no mediation or satisfaction of man can here make his peace with God no reconciliation can here be hoped for but upon his repentance and turning to God and resting on the alsufficient merits and intercession of the Messias But let Eli say what he would they hearkened not to the voice of their father which plainly shewed that the Lord determined to destroy them for being grievously provoked by their sins he resolved as a righteous Judg to leave them to themselves and to the wickedness of
that is all that seemeth good unto thee turn thee and go whither thou wilt I am with thee according to thy heart that is as willing and ready to follow thee in this enterprize as thy own soul can desire Now there was it seems a craggy passage between Gibeah and Michmash and he that went through that passage which had two Rocks in the way must go over both of them one after another Jonathan now with his Armour-bearer resolving to make this attempt he humbly desires a sign from God to confirm his faith that he would bless and assist him in this dangerous enterprize as Abrahams servant in a like case did Gen. 24.13 And undoubtedly by the guidance of Gods Spirit he pitched upon this particular sign viz. That if the Philistines when they first discovered themselves to them should say Tarry till we come unto you that should be to them a sign of their great courage and boldness and then they should not go up to them But if they should say come up unto us it should be a sign of their fearfulness and then they should go up for the Lord would deliver them into their hands Having obtained this sign Jonathan and his Armour-bearer present themselves before the fort of the Philistines who seeing them sayed in a scoffing manner behold the Hebrews come out of the holes where they had hid themselves then they call'd to them and said Come up to us and we will shew you a thing implying that they durst not come up or if they did they would pay them for their pains or teach them more wit than thus to hazard themselves Jonathan seeing that God had now answered his desire in giving him this sign of victory he and his Armour-bearer fetching a little compass about to another place as Josephus tells us which was not guarded by any Souldiers the Philistines thinking it sufficiently defended by nature they clambred up on all four hands and feet and so got into the Fort and God striking the Philistines with a great terrour Jonathan slew such as he first met with and his Armour-bearer having gotten a Spear or Sword from some that fell did also slay others that he met with and they two in a small compass of ground not bigger than half an acre slâ—w about twenty men The Army of the Philistines upon this take the Alarm and both they and the Garrison and the Spoilers that went out to spoil were all smitten with such a mighty terrour from the Lord and with such a dreadful fear and such giddiness and distemper of brain God also at the same time sending a terrible earthquake which encreased the astonishment that they fell upon and slew one another mistaking their friends and fellows for their enemies Sauls Scouts perceiving a great hubbub in the Army of the Philistines and that by mutual slaughters they destroyed one another they acquaint Saul therewith who thinking this might happen by some part of his Army skirmishing with them he ordered his Souldiers should be numbred to see who were wanting and they found only Jonathan and his Armour-bearer absent Saul then calls to Ahiah the High-Priest presently to put on the Ephod to enquire of the Lord what was the cause of that tumult in the Camp of the Philistines and what he should do on this occasion But he understanding again by his Spies that the Tumult went on and encreased he bad the High-Priest stay his hand (a) By the many sad effects that accompanied the following victory we may see how much God was displeased with this prophane contempt of his Ordinance and not staying to inquire of the Lord by the Ephod for there was no time for them now to stand consulting and enquiring of the Lord for the present opportunity suggested to them what they should do namely all join together and fall upon the Philistines being thus disordered with all their might which accordingly they did And when they came to the Philistines Camp they found that every mans Sword was against his fellow not being able through fear and amazement to discern friends from enemies see Judg. 7.22 2 Chron. 20.23 so that there was a great slaughter among them And the Israelites who had formerly been taken Captives and were now slaves and bondmen to the Philistines and forced to follow their Camp and attend upon their Carriages joined now with their brethren against them Also the Israelites that had hid themselves in Mount Ephraim when they heard that the Philistines fled they also came out of their holes and pursued after them so that there were divers sorts of men which joined in this Battel to work their destruction the Philistines themselves who slaughtered one another Saul's Army the Israelites that were Captives among the Philistines and the Israelites who for fear of the Philistines Army had hid themselves in Caves and Rocks Thus the Lord saved Israel that day And the pursuit after the Philistines went on to Beth-haven in the North of Benjamin Saul being hot upon the pursuit though the people were greatly distressed with hunger and faintness yet rashly charged them under the penalty of a dreadful curse and of being devoted as an accursed thing that they should not eat any food till night that so they might not be hindred from pursuing their enemies But this charge of Sauls was rash and inconsiderate and though it had a shew of zeal and good intent yet it was in many respects sinful and wicked For 1. it savoured something of pride and too eager appetite to have the glory of the victory only ascribed to himself and his policy and conduct which more duly belonged to his Son 2ly He did it of his own head without any warrant from God 3ly Though he pretended a good end yet he used ill means viz. the interdicting and forbidding of food to the people though never so faint and needing to eat 4ly He charged them under the penalty of present death v. 43. which it was unlawful for him to inflict though a King without just cause 5ly Hereby he weakned and disabled the people and so hindred them from obtaining a much more glorious victory v. 30. 6ly He was hereby an occasion of the peoples sin who afterwards being ready to die with hunger did out of greediness eat the flesh with the blood v. 32. However the people being thus severely charged by Saul and that under a curse and the penalty of present death none of them tasted any food but pursued the enemy At last they came to a Wood that lay between Michmash and Aijalon that had such pâ—â—nty of Honey that they found it upon the ground either in hollow Trees out of which it ran upon the ground or else in clefts of Rocks or else the Bees made their nests in the very hollow places of the earth But though they found such plenty of Honey there yet none of them for fear of the curse durst put his hand to take any of it
and to carry it to his mouth but Jonathan not being with his Father in the Camp when he thus adjured the people and so knowing nothing of it and being through hunger and weariness ready to faint he put forth the end of his Javelin or Spear that he carried in his hand and dipt it in the wild honey that lay before him and did eat of it whereby his spirits were much revived and refreshed and his eyes that were dim before with fasting and faintness and emptiness and want of spirits were now enlightened and grew clear again One of the Souldiers seeing him thus eat told * V. 28. In the Hebrew phrase a man is said to answer when his speech relateth to a thing before done as well as to a thing before spoken See Numb 11.28 him of the charge that his Father had given the people which till then they had observed but now were grown so weary and faint that they could not any longer pursue the enemy Jonathan hearing this said My Father hath caused a great inconvenience to the whole land of Israel this day by imposing upon you this severe charge seeing hereby he hindreth you from obtaining a full and compleat victory For if I my self by tasting a little honey am so much refreshed that I am enabled to go on chearfully as your Leader in the pursuit how much more if all the Souldiers had been permitted to eat freely of the enemies spoils as they happened to light upon them would they have been enabled thereby to have pursued and slaughtered more of their enemies However the Israelites smote the Philistines that day from Michmash to Aijalon in the Tribe of Dan not far from their own Country But night being come and the time of the prohibition expir'd being with long fasting extream hungry they greedily flew upon the spoil and cattel of the enemy and slew them on the ground and dressed them and eat them not staying till they could be throughly cleansed of the blood which was contrary to the Law Deut. 12.16 And thus though they strictly observed the Kings command for fear of present death yet they observed not Gods command though the violation of it brought them under the penalty of a greater punishment Some acquainted Saul herewith telling him that the people sinned against the Lord in eating the flesh before the blood was well drain'd out of it Saul severely chargeth their sin upon them but without any acknowledgment of his own which was the cause of theirs Ye have sinned this day says he in thus eating the blood Roll me a great stone that thereon in my sight the people may kill their Beasts and that I my self may see the blood fully drained out of the Cattel which they kill Then Saul began †V. 35. Aedificavit Saul Altare i. e. Caepit aedificare cum caepisset extruere altare domino dixit Saul descendamus ad Philisteos c. videtur hoc innuere Saulem opus tantum-modo incaepisse postea negligenter destitisse quomodo antea fecit quando Deum consuleret to build an Altar to the Lord that he might offer thereon Gratulatory Sacrifices for that glorious victory which God had newly given them but it seems he did not finish it Saul and the people having now refreshed themselves he exhorts them vigorously to prosecute the Philistines Let us go says he after the Philistines by night and spoil them unto the morning light and let us not leave a man of them The people seemed very willing to it but the High-Priest said before we undertake such a weighty business let us first ask counsel of God by Vrim and Thummim and crave his direction in it Saul agreed hereunto and was willing to ask counsel of God by the High-Priest but the Lord answered him not (a) Silentium Dei eo spectabat ut innocentia Jonathae praepostera Saulis inhumanitas nimia durities in lucem protraheretur that day which shewed that he was highly displeased see Ch. 28.6 but not with Jonathan for eating a little honey but with Saul for the rash charge which he in his arrogance and tyranny had imposed upon the people having no warrant from God to do it It is evident that the Lords refusing to answer Saul tended to his that it might be discovered that Jonathan had indeed offended against the command of his Father though ignorantly but that Saul had by that rash unadvised charge and curse hindred the prosecution of the victory caused Israel to sin and now brought his own Son under the danger of being accursed and put to death Saul concluding that God was angry because when he enquired of him by the Priest he would not answer him he therefore presently commanded all the heads of the Tribes and Families to draw near unto him that by casting lots it might be discovered who it was that had thus offended God among them for though himself had greatly sinned in that rash and unadvised Oath he had made and the curse he had imposed upon the people yet he concludes that the violation of his command must needs be the great offence which caused the Lord to be silent and therefore for the finding out this he would have them cast lots and solemnly protests who ever was found guilty yea though it were Jonathan his Son he should not be spared but not a man among them would accuse Jonathan Then he said to the people Be ye on the one side and I and Jonathan will be on the other and he prayed unto the Lord to give forth a perfect lot that is a lot which might clear the innocent and fall upon the guilty The lot being cast Saul and Jonathan were taken then the lot was cast between Saul and Jonathan and Jonathan was taken Jonathan was truly innocent and faultless but not in Saul's sense and therefore why is he taken by the lot that was innocent Many reasons are rendred for it 1. To punish Saul's rash Oath who thereby brought his dearest Son into extream danger See the case of Jephtha Judg. 11.30 31 35. 2ly To discover Saul's hypocrisie who seemed very scrupulous and conscientious in keeping a rash and wicked Oath yet made not conscience of killing his innocent Son 3ly To justifie Jonathan and that he might be declar'd innocent Jonathan being taken Saul asks him what he had done Jonathan tells him he had tasted a little honey with the end of his rod or javelin and he saw he must die for it though he was wholly ignorant of the Kings severe prohibition Saul replies God do so to me and more also if I spare thee a stranâ—e zeal this was in Saul and an evidence that the Spirit of God had left him he will not now in pursuance of his rash Oath spare a brave â—â—riant and most worthy Son and yet a little while after contrary to Gods express coâ—trâ—â—â—â—d spareth the wicked King Agag Ch. 15.8 The people hearing this his raâ—â—
servants along with him * See v. 2. and Mat. 12.3 4. and some few others that voluntarily joined themselves to him 1. He first flies to Nob a City in the Tribe of Benjamin near to Anathoth about twelve miles from Gibeah whither it seems the Tabernacle was now removed from Shiloh though the Ark still remained at Kirjath-jearim see Chap. 7.1 and possibly Saul caused it to be removed hither for his own conveniency that he might with more speed and ease upon all occasions resort to it And hence it was that there were so many Priests now dwelling here namely that they might attend upon the service of the Tabernacle David being resolved to fly for his safety out of the land came hither first not only to get some supply of his present want but also to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this his day of adversity Leaving therefore his small company in some place nigh he went himself to Ahimelech the High-Priest at Nob It seems Ahiah his brother being dead he was High-Priest in his room who it seems was also call'd Abiather see Mark 2.26 and had a Son also of that name as we may see Ch. 22.20 Ahimelech was much troubled when he saw David come to him alone fearing that he was fled from Saul upon some displeasure and if so it would be dangerous for him to entertain him He asks him therefore how it came to pass that he was alone David replies that the King had sent him about a secret business and enjoined him to let no body know of it and so he had appointed his servants to stay for him in a place nigh at hand This was indeed a direct lye and proved afterwards the occasion of that horrible Massacre which Saul made of Ahimelech and the rest of the Priests of that City even eighty five persons that wore a linnen Ephod yea of the utter destruction of the City and the inhabitants thereof both men and women and children yea even of the very beasts as we read Ch. 22.18 19. Just cause had David to bewail this pernicious lye of his as long as he lived and so no doubt he did for he charges it upon himself when Abiathar the Son of Ahimelech brought him the sad tidings thereof Ch. 22.22 I have occasioned says he the death of all the persons of thy Fathers house And 't is supposed that the remorse for this very sin was fresh in his heart when he wrote that passage in the 119. Psal v. 28 29. My soul melteth away for heaviness strengthen thou me according to thy word Remove from me the way of lying c. David now desires Ahimelech to furnish him with some bread and provisions for himself and his servants that were at hand they being in great want of food Ahimelech tells him he had no bread there at the Tabernacle but the shew-bread * Davids hast was such thorough the apprehension of danger that he must presently be gone therefore he could not stay for other bread which was not to be eaten by any but the Priests see Levit. 24.9 much less by any that were unclean Yet considering that charity is to be preferred before all ceremonies and that in case of necessity the Ceremonial Law was to give way to the Moral he condescends in this exigence to relieve them with the shew-bread and what he did therein is approved by our Saviour Mat. 12.3 4. provided the young men had kept themselves from their wives (a) Hic sacerdos ni nis videtur scrupulosus Quid enim si David fuisset immundus Ideone voluit illum fame mori which it seems the Priests that were to eat the shew-bread thought themselves bound to do by a laudable custom grounded on Exod. 19.15 though not expresly by the Law commanded And it seems the High-Priest thought that if the young men had not thus abstained they would be under a double impediment David tells him 't was three days since they came out and all that time they had been absent from their wives therefore the bodies of the young men were clean and on this account not unfit to eat of this bread Besides says he the shew-bread is in this case of necessity to us but as common bread so as we may lawfully eat of it especially seeing it is this day (b) Hereby it appeareth that it was the Sabbath-day on which David came to Nob whereon new shew-bread was put in the place of the old removed from standing upon the Table before the Lord and there is other bread consecrated according to the Law and set hot in the room of it upon these considerations the High-Priest gave him the shew-bread But it so happened that there was one of the servants of Saul there that day by name Doeg the chiefest of Saul's herdsmen by Nation an Edomite but by profession a Proselyte to the Religion of the Israelites yet a notorious wicked man and a great enemy to David it seems he was detained there before the Lord that is in the Court of the Tabernacle to pay some Vow he had made or to offer some Sacrifice he was engag'd to offer This man diligently observed David and his actions that he might relate them to Saul David askt Ahimelech whether he had not there a Sword or Spear that he could lend him for he told him he had not brought his Sword or his weapons with him because the Kings business required hast Thus one lye making a breach in the Conscience another quickly follows it and finds an easie passage thorough it The High-Priest told him there was no Sword there but Goliaths (c) The rest of Goliath's armour David had dispos'd of elsewhere see Ch. 17.54 but his sword was brought to the Tabernacle there to be reserved as a memorial of that victory to the praise of God which was wrapt in a cloth and kept behind that holy place where the Sacred Vestments and Ornaments were laid up of which the Ephod was the chiefest see Exod. 28.4 6. if he pleased he might have that David answered There is none like to that give it me for as oft as I look upon it it will put me in mind of Gods wonderful assistance vouchsafed to me in conquering Goliath and will strengthen my faith and affiance in him that he will help me in the like difficulties and dangers Ch. 21. from 1 to 10. 2ly Having gotten Goliath's sword he now flies into the Country of Achish King of Gath call'd also Abimeleck which was the common name of the Kings of the Philistines here he hoped to have sojourned at least for a time secretly and undiscovered It seems he had more hope of safety there than in his own Country at present The servants of Achish after some time discover who he was and apprehend him Possibly Goliath's sword might be some means of discovering of him and so
sunt si Deus velit P. Martyr seeing he did it in obedience to Gods express command and by his special commission and direction which is enough to dispence with any Oath After this Enterview between Saul and David Saul went home and David and his men betook themselves to the strong hold near Engedi of which before having no confidence †Hereupon he composed the 57 Psalm and the 63. in Saul's faithfulness who had so often after reconciliation returned to his malicious practises 1 Sam. Ch. 23. v. 29. Ch. 24. whole Chapter Samuel now dies having lived as Judge twenty years and eighteen years in the reign of Saul At this time Samuel dies unto which there are two years only wanting to make up those forty years spoken of Act. 13.21 which is likely to be the time between the death of Samuel and Saul After Samuel's death very many of all sorts and conditions assembled together to solemnize his Funeral and bewail their loss of him as of a faithful Prophet who revealed unto them Gods will as also their sin in rejecting his Government which by sad experience they had now found to be much more easie and profitable to them than that of a King and that it had been much better for them to have lived under a Judge of Gods appointing than a King of their own chosing and therefore now they sadly lamented Samuel's death and buried him at Ramah in the ancient burying place of his family 1 Sam. 25.1 10ly Samuel being dead from whom David used to receive both counsel and comfort he now flees with his men from the holds of Engedi to the Wilderness of Paran that lay on the South-border of Judah towards Idumea not far from the desert of Maon It seems there was a man who had his habitation in Maon whose lands and inheritance lay about Carmel a man of great Estate who had three thousand sheep and a thousand goats the mans name was Nabal signifying a fool he was of a churlish nature and ill conditioned and wicked in all his course and conversation though descended of the wise and vertuous and noble family of Caleb so true it is that grace is not intailed nor goeth by inheritance but is Gods free gift which he bestoweth on whom he pleaseth and often denieth to the children of virtuous and religious Parents His wifes name was Abigail signifying the Fathers joy a name well suiting her nature and conditions being a wise vertuous and beautiful woman David heard that Nabal did on such a day shear his sheep at which time it was the custom to make a great feast for their servants and friends hereupon he sent ten young men to him to salute him in his name and to wish all peace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pax a perfectione nomen habet omnigenam beatitudinem exprimit Glass and happiness to him and his family praying for a blessing from God upon all that he had They tell him they came from David who understood he sheared his sheep that day and it being a good day a time of mirth and feasting and plentiful provision he sent them to desire the favour of some provisions from him for himself and his Souldiers They tell him they had not injured any of his servants nor plundered any of his Cattel though it be usual with Souldiers and men of war so to do when they lay near them in Carmel therefore we pray thee say they give us that which thou hast in readiness and what thou art willing to bestow upon us After this manner spake the young men to him in the name of David without being importunate or insolent or adding any thing more than David had given them in charge Nabal churlishly replied Who is David and who is the Son of Jesse Carrying it as if he had not heard of David before who was so famous for his vertues and good parts for his victory over Goliath and others of Gods enemies for his marriage with the Kings daughter and for the high honour and esteem he had been in with the Kings servants but being now in an afflicted and low condition and out of favour with the King this rich churl in a way of contempt asks who he was And further says he there be many servants now a days that break away from their masters Covertly hereby upbraiding David first for flying from the King his master and standing out in rebellion against him And 2ly for giving entertainment to fugitive servants that were run away from their own masters Further he adds shall I take my bread and my water and my flesh that I have killed for my shearers and give it unto men whom I know not whence they be So these young men returned unto David and acquainted him with what Nabal had said David who at other times could with wonderful patience endure all the injuries which Saul had done him being now left to himself and enraged with this reproachful and contumelious answer of Nabal he breaths forth nothing but revenge wherefore he bids his Souldiers gird on their Swords as he girt on his and four hundred of his men following him he resolved to destroy Nabal and all his family Surely says he I have to very good purpose kept all that this fellow hath in the Wilderness so that nothing was missing of all that he had to be thus requited by him Let the Lord so deal with the rest of my enemies as I am resolved to deal with this wicked and ungrateful fellow and let me not prosper if I destroy not all that belong to him by the morning light not leaving him so much as a dog to piss against the wall Thus David being left to himself discovered the inward corruption of his heart and plunged himself into grievous guilt for this was a bloody and unlawful vow (a) In malejuratis fidem rescinde inquit August Nabals churlishness and covetousness though great crimes in themselves were not yet to be punished with death much less was his innocent family to be slain for his offence However David with this bloody purpose marches with his men towards Nabal's house In the mean time one of Nabal's servants fearing that mischief would ensue upon his Masters churlish answer and not daring to intimate so much to him by reason of his froward and perverse disposition he addresseth himself to his Mistress and acquaints her that David had sent messengers to salute their master but he instead of taking it kindly had used them with great contempt and reproach But says he our master had little reason so to do for Davids men were very kind to us when they quartered near us in the Wilderness we were not hurt by them neither missed we any thing of all that belonged to us they were a wall unto us both by day and night and a sure and strong guard to defend and protect us from receiving any hurt or damage either from thieves or wild
out to war David sent Joab with a great Army to perfect their begu◠conquest of them and accordingly he laid siege to Rabbah their chief City afterwards called Philadelphia David staying at home at his house during this siege and giving himself to ease and idleness * Quaeritur Aegistus quare sit factus Adulter In promptu causa est desidiosus erat Ovid. contrary to his former practice and having spent some part of a day in stretching himself upon his bed in the evening he arose and walked upon the roof of his house houses being among the Jews flat roofed from whence he saw a woman washing her self to purifie her self from her menstrual uncleanness according to the Law Levit. 15.27 28. Some think she washed her self in her Garden near adjoining to the Palace which if she did she was not free from fault and blame in not taking care to wash her self more privately Others think she washed her self in her Chamber which was opposite to the Kings Palace and some window or casement being accidently open David with the quick sight of his lustful eye gazed upon her and so was insnared with her beauty His heart being thus inflam'd with lust the first sparks whereof he should have resolutely quenched he sends and inquires after the woman and was told her name was Bathsheba †Call'd Bathshua 1 Chron. 3.5 the wife of Vriah the Hittite (d) Some think he was call'd an Hittite because born at Heth a place near Abrahams burial place see Gen. 23.3 who was so by Nation but now a sincere Proselyte to the Jewish Religion and one of Davids Worthies as we may see 2 Sam. 23.39 David sends for her notwithstanding he understood she was another mans wife and he had so many wives of his own What is man if left to himself She being come to him he us'd such allurements and perswasions to her that not having the fear of God before her eyes nor that conjugal love and faithfulness which she should have had to her brave and worthy husband she consented unto him and so she became the Harlot of a King instead of being the loyal wife of an honest subject and she who had newly cleansed her self from her legal uncleanness now defileth her soul and body with moral filthiness However she having now conceived by him shortly after when she perceiv'd it wrote unto him that she was with child This she did its likely that he might consider of some way how their sin and shame might be covered and concealed and that she might escape the rage of her husband at his coming home and also the punishment by Law due unto her which was no less than death David upon this instead of repenting of his sin and humbly seeking pardon of God for it sets himself in the hardness of his heart to contrive and plot how it might be concealed from the knowledg of man not considering the all-seeing eye of God which beheld all his close actings nor his severe threatnings against all such great and heinous transgressions Therefore he immediately sendeth for Vriah from the Camp to come to him that so he coming home might go to his wife and lye with her as 't was likely he would do and so cloak and cover the business Vriah accordingly is sent by Joab from the Army to him When he was come David asked him how Joab did and how the people did and how the war went on 'T is like Vriah wondred that he should be sent for in all hast from his service in the Army only to answer such questions as these which every Messenger that came from the Army might easily have satisfied the King in And thereupon possibly he did suspect that there was some other cause of his sending for and began to have some jealousie of his beautiful wife and to think that all was not right with her and that might be the true reason why he would not be perswaded to go home and accompany with her However when he had answered these questions the King kindly dismissed him telling him that it was fit for him after such a journey to go home and refresh himself and wash his feet as in those hot Countries after a journey they used to do And presently after he was gone out there followed him a mess of meat from the King which 't is like was so ordered that Vriah might the more willingly go home to his wife and feast with her thereupon But he would not go home for all this by this time we may suppose that his fair but false wife heard of his being come to Court and seeing he did not come to her that she came her self and with great importunity besought him to come home seeing it did so much concern her to enjoy his company to cover her fault and hide her shame but notwithstanding he would not but slept that night with the Kings Guard at the Palace-gate David understanding this sent for him next morning and asked him why he did not go to his own house being weary with his journey Vriah replied the Ark (c) It is probable that the Ark was at this time with Joab in the Camp seeing in great and dangerous Wars they used to carry it along with them it being a visible sign of Gods presence with them and by it they might receive directions from God speaking to them from between the Cherubims in their difficulties see 1 Sam 4.4 and Israel and Judah and my Lord Joab abide in Tents in the open fields how unfitting then is it for me to go home to my house and there solace my self with my wife and other delights this I think not fit in a time of publick danger and calamity as thou livest and as thy soul liveth I will not do it Which words one would think might have been sufficient to have awaked David out of his deep sleep of sin and security who wallowed in unlawful lust and pleasure when Vriah would not enjoy honest and lawful delights at such a time of calamity as this was David also might have taken notice of the Providence of God crossing him in his intended design and thereupon have humbled himself for his heinous sin but instead thereof he resolves to practise another stratagem upon Vriah for the attaining his end He tells him he shall stay one day longer with him and then he shall return to the Army That day he invites him to his Table resolving to make him drunk that being heated with wine he might forget his Oath and go home to his wife which hitherto he refused to do And here behold a sad example of humane frailty Vriah being now entertain'd at the Kings Table where 't is like David took order to have him ply'd with good store of wine by degrees he is overtaken and made drunk but that would not do neither for notwithstanding all David's devices and practices he remained firm and constant in his resolution
the port and state of a Prince the people might look upon him as next heir to the Crown and give him answerable respect For the people are very apt to be taken with outward pomp and bravery and to judge those that use it to be men of brave and noble spirits David being much blinded with affection towards him takes no notice of this his ambition and popularity 2ly He cunningly insinuates himself into the hearts of the people for rising early and standing at the Kings Gate when any Suitors came to the King for justice and to do them right he would in a friendly and obliging manner inquire of their matters and where they lived When he heard their cause he would tell them their cause was good and just but the misery of it was there was none deputed by the King to hear the causes of those that repaired thither for justice that would hear them impartially and do them right Which was a base slander of a graceless Son against his Father of whom it is said Ch. 8.15 That he executed judgment and justice to all the people Then he would say O that I were made judg in the land that every one that hath any cause or suit might come unto me I would be sure to do them right 3ly When any man came nigh him and did him obeisance and paid him respect he would lovingly take him by the hand and kiss him And thus continually courting the people he stole away their hearts and drew their affections from the King to himself David all this while through the just judgment of God was so blinded that he minded it not 4ly Having by these popular ways and arts brought his business as he thought to some ripeness and maturity he now tells the King that he had made a vow when he was in Geshur that if the Lord would please to bring him back again to Jerusalem he would offer to him certain Peace-offerings and Gratulatory Sacrifices and he desired leave of him that he might go to Hebron the place where he was born and which was one of the chief high places in the Tribe of Judah about sixteen miles from Jerusalem whither in those times they resorted to offer Sacrifice there to perform that vow This was forty years (a) Being then about 22 or 23 years of age and about 7 years before he began his reign in Hebron and so about the 33 of his reign and about 7 years before his death after David was first anointed by Samuel in Bethlem and about seven years before his death David bids him go in peace Absalom accordingly went thither and it being the custom when they offered these Peace-offerings to make great feasts therewith Absalom under that colour invited many of his friends and followers and many of the people whom he hoped to win to join with the rest in his intended Conspiracy and to perswade them to make him King Then he sent spies thorough all the Tribes of Israel who at the set time agreed on when the Trumpets should sound in every Tribe and the people wonder what the matter was these spies should inform them that Absalom was anointed King in Hebron with all Regal Ceremonies and Solemnities and was so accepted and proclaimed by the people There were two hundred that were invited by Absalom to his feast of Peace-offerings at Hebron that went in the simplicity of their hearts meerly as invited guests knowing nothing of his intended Conspiracy He hoped it seems that these when they came thither and saw what the rest did would join with them However by inviting such known faithful men he thought his intended Plot would be the better concealed He sent also for Achitophel who had been formerly one of his Fathers prime Counsellors and much esteemed by him for wisdom but for some reasons as it seems was now laid aside and dwelt privately at his own City Giloh in the Tribe of Judah And thus the Conspiracy grew strong for many daily flocked in to Absalom 2 Sam. Ch. 15. from 1 to 13. SECT CXCVII THese things thus going on there came a Messenger to David from Hebron to inform him what had passed there and to acquaint him that the hearts of the people were generally for Absalom David upon this surprizing news knew not well what to do but concluded that present flying * The third Psalm is said to be penned on this occasion wherein by faith he relyed on God as his shield was the safest and securest way both for his own preservation and the good of the City He knew not what party Absalom might have in the City he thought it not safe therefore to trust himself there at present but to go out and encamp abroad in the fields and deserts He desired also to preserve the City from being spoiled and plundred which they might be exposed unto if they stood on their own defence The King therefore departing with his servants and retinue he left ten of his Concubines in his Palace taking as 't is like his other wives along with him thinking that Absalom's party would not be so barbarous and inhumane as to offer any violence to them both because they were women and also stood in so near a relation to the King But there was an over-ruling Providence in this for the bringing about that which God had threatned against David Ch. 12.11 I will take thy wives and give them to thy neighbour and he shall lye with them From Davids departure from Jerusalem for fear of Absalom there happened many remarkable things which we shall here set down in order 1. The King with his servants and guards having marched some reasonable distance from the City there they made a stand and thither to him resorted most of the Citizens that were truly loyal to him and with them six hundred Gittites (a) Sic vocantur auxiliares illorum Philistinorum quos in nuperis bellis David subegerat regno suo adjecerat born possibly at Gath or the Territories of it and who were become proselytes with Ittai their Captain who is supposed to be the King of Gaths Son and a proselyte also he was a wise and valiant man and much in the Kings favour The King seeing him there told him that he had no reason to expose himself to so much danger as they were like to meet with in their flight he being a stranger and an exile and but newly come to him it were better for him to return to Jerusalem and seek to be advanced by the new King who undoubtedly would kindly receive him and his followers seeing they were strangers Take therefore says he thy Countrymen and Souldiers and go back to him and the God of mercy and truth preserve thee Ittai replied As the Lord liveth and as my Lord the King liveth nothing shall make me leave thee but I will stick to thee both in prosperity and adversity both in life and unto death David seeing him so
and the Lord answered It was for the blood of the Gibeonites shed by Saul and his bloody family For Saul pretending a great zeal for the good of Israel attempted to destroy the Amorites and with them all wizards and witches 1 Sam. 28.3 9. and with them he also fell upon the Gibeonites (b) V. 2. Of the remnant of the Amorites All the inhabitants of Canaan are usually in the Scripture called Amorites See Gen. 15.16 and destroyed many of them (c) Occidit eos ut eorum urbes possessiones Israelitis traderet indignam ratus ut praestans illa terrae portio ab alienigenis occuparetur notwithstanding the Oath which Joshua and the Elders of Israel had sworn to them that they should live peaceably among them Josh 9.15 And it seems the Lord did not only tell David wherefore this famine was sent but injoined him to make satisfaction to the Gibeonites for the wrong they had sustained David accordingly sending for the Gibeonites asked them what satisfaction they would require for the wrong that had been done them that so they might not complain any longer to God of the cruelty the Israelites had exercised upon them nor endeavour to draw down judgments upon them but being satisfied might pray for their peace and the prosperity of the land which God had given them for an inheritance The Gibeonites answered We will have no silver or gold of any of Sauls family neither for us shalt thou kill any man in Israel save only those of his family who were chief actors in the destruction of our Brethren let those of his posterity who sought utterly to destroy us from among the Israelites be delivered unto us and we will hang them up in Saul's own City who being chosen of Gods meer favour and grace to be King over Israel turned Tyrant and shed innocent blood and this we will do not out of revenge but that by their death an atonement may be made to the Lord and that his wrath may be appeased and the famine removed and that others by this example may learn to keep Covenant and not to oppress the stranger that is taken under Gods protection (a) Voluit Deus se ostendere adjutorem oppressorum delectatum esse istorum Ethnicorum conversione qui typum gerebant Gentium vocandarum see Numb 25.4 David having as it seems warrant from God to give them the satisfaction they required he promises to deliver seven of Saul's posterity into their hands but he would not let Mephibosheth be one of them because of that special Covenant that was between him and Jonathan 1 Sam. 18.3 He had likewise sworn to Saul that he would not cut off his seed after him 1 Sam. 24.21 22. But God now by this his special command dispensed with him as to that Oath So the King took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab Saul's Daughter which she had by Adriel 1 Sam. 18.19 but were brought up and educated by Michal her sister she having no children of her own and delivered them into the hands of the Gibeonites who immediately hanged them up on an hill near Gibeah that all might look upon them as a fearful example of Gods high displeasure against Saul and his bloody house for killing and massacring those poor men in that manner he had done And so they were all executed and put to death (b) Whereas 't is said Deut. 24.16 The children shall not be put to death for the Fathers every man shall be put to death for his own sin We must know that punishments are either temporary or eternal in the former children and such as are innocent of those sins for which the punishment is sent may be involv'd because they live in the same community and are as it were members of the same body but as for those punishments that are eternal they are never inflicted upon any but for their own sins and of these chiefly the Prophet is to be understood Ezek. 18.4 20. together in the beginning of Barley harvest Rizpah the mother of two of them knew it seems that the bodies of her Sons and of the rest that were hanged were so to remain till God should testifie that he was appeased towards the land by giving them rain David doubtless had special direction from the Lord in this matter for otherwise 't was against the express letter of the Law that the body should hang all night see Deut. 21.23 but God having as it seems otherwise ordered it at this present Rizpah that she might defend their bodies from birds and beasts resolv'd to watch them and to that end she took sackcloth and spread therewith a Tent for her self on the rock next adjoining to defend her from the heat and weather and there sat possibly with some servants attending her in a mournful posture watching of them till water dropt upon them from heaven and God sent rain upon the land as was desired David hearing what affection Rizpah had shewed to her Sons that were hanged and how careful she had been to keep their dead bodies from being torn and mangled that they might be decently interr'd being mov'd by her example he began to think of shewing some respect to the dead bodies of Saul and Jonathan which had been taken by the men of Jabesh-Gilead from the street of Bethshan where the Philistines had hanged them Accordingly David ordered that the bones of Saul and Jonathan together with the bones of these men lately hanged whose bodies as 't is like being putrified they burned off the flesh from their bones should be buried in the Sepulchre of Kish the Father of Saul And after that God was intreated for the land and testified his favour by sending rain and taking away the Famine 2 Sam. Ch. 21. from 1 to 15. SECT CXCIX TRouble 's again arise to David from the Philistines and four battles are fought with them wherein four Valiants of David slay four of their Giants In the first of these David himself was engaged and being old and faint was in great danger of being kill'd by one of the Sons of the Giant but he was rescued by Abishai who kill'd the Giant David's Souldiers hereupon resolv'd that he should go no more in person with them to battel lest he should be slain and so the light of Israel be quencht that is their glory splendor and joy should perish with him See 1 King 15.4 The next battel with them was at Gob near unto Gezer Here Sibbechai another of David's Worthies slew another Giant The third battel was also at Gob and there Elhanan another of David's Valiant Commanders slew another Giant the brother of Goliath the Gittite the staff of whose Spear was like a weavers beam The fourth was at Gath where a man of great stature came out against them and defied Israel he had on each hand six fingers and on each foot six toes and was another son
Father had done For such as his Father was such was he His Father a while out of respect to men viz. as long as Jehoiada lived did that which was right but afterwards fell away to Idolatry and so did he As his Father did not suppress the worship of God in high places no more did he As soon as he was setled in the Government he put to death those that had killed the King his Father who it seems were great men and had Court-offices and therefore call'd his servants whom at first for fear of danger he forbore to meddle with but when he saw a fit opportunity and felt his own strength he dealt with them yet spared their children according to the Law of God Deut. 24.16 The fathers shall not be put to death for the children neither shall the children for the fathers every man shall be put to death for his own sin About the 13 or 14 year of his reign he resolved to make war upon the Edomites who in his Grandfather Jehoram's time had rebelled against the Kingdom of Judah and so continued unto this time In order hereunto he musters three hundred thousand choice men of his own subjects such as were able for war and could handle spear and shield and made Colonels over thousands and Captains over hundreds according to the dignity of their families But notwithstanding he had so great an Army it seems he did not much confide in them but thought it better in point of policy to manage this war by Auxiliaries and accordingly hired an hundred thousand able valiant men of the Israelites who in those times by reason of their successful wars against the Syrians were accounted excellent Souldiers to go with him against the Edomites and gave them an hundred talents of silver * That is thirty seven thousand five hundred pound sterling See 1 Chron. 22.14 So every Regiment consisting of a thousand had a Talent of silver that is 375 l. to engage them in this service A Prophet comes to him from the Lord and advises him to dismiss these Israelites for the Lord was not with them †2 Chron. 25.7 to wit with any of the children of Ephraim Ephraim is here put for the ten Tribes being the greatest Tribe of the ten and having the priviledg of the first born Gen. 48.19 God did not love them because they were Idolaters though he did sometimes prosper them in their wars against the cruel Syrians But says he if thou wilt go up to fight against the Edomites with these Israelites contrary to the declared mind of God do it at thy own peril and make thy self as strong as thou canst for the battel and see what will come of it Assure thy self God will make thee fall before the enemy For God alone hath power to help or cast down success in war is wholly ordered by him The King was something startled at this message but says he if I should dismiss them what shall I do for the hundred Talents that I have given them I know not how to recover them from such a numerous company without much hazard and much bloodshed The Prophet answers The Lord is able to give thee much more than this So Amaziah separated them from his own Army to which they were joined and sent them home again But they being thus dismissed were exceeding angry and lookt upon themselves as slighted and scorned as if their aid and assistance had not been of any value wherefore in their return home they fell upon the Cities of Judah viz. such as were the frontier Towns bordering all along the breadth thereof upon the Kingdom of Israel and slew three thousand of the subjects of Judah and carried away much spoil Amaziah having dismissed the Israelites marches with his own Army into the Edomites Country and there obtain'd a great victory over them wherein he slew ten thousand of them and took ten thousand prisoners whom he cast down from the Rock Selah and so broke them in pieces Possibly he us'd them with the greater severity because of their revolt from the Crown of Judah and their unwillingness to return to their obedience thereunto Having thus conquered the Edomites among other spoils he brought away their Gods also and by a monstrous impiety set them up to be his Gods and bowed down before them and burnt incense unto them David did not use to do so but burnt the gods of his enemies which he took see 1 Chron. 14.12 But this man seems more infatuated and bewitched with Idolatry than Ahab himself The anger of the Lord was hereupon exceedingly kindled against Amaziah and he sent a Prophet to him who said to him Why hast thou sought after the gods of the Edomites which could not deliver their own people viz. the people that worshipped them out of thy hands The King being vexed at this free reproof of the Prophet would not let him go on but said Who made you of the Kings councel I charge thee forbear speaking any many or speak at thy own peril So the Prophet forbore and only said I know that the Lord hath determined to destroy thee because thou hast done this great wickedness in setting up these Idols and now refusest to hearken to my counsel Amaziah being puft up and grown insolent upon his good success against the Edomites and taking advice of some such Counsellors as Rehoboam did in a vain and proud manner sends a challenge to Joash King of Israel saying to him Come let us look one another in the face and meet in a pitched field with our Armies Probably the injury done him by the Israelites whom he dismissed when he undertook his late expedition against the Edomites was that which provoked him to challenge Joash and this late wrong might probably bring other old matters to remembrance Joash who was a Prince as proud and haughty every whit as Amaziah answers him in a scornful manner by a Parable The Thistle says he that was in Lebanon sent to the Cedar saying Give thy daughter to my son to wife and there passed by a wild beast and trod down the Thistle Whereby he intimates that it would be insufferable pride in the Thistle to presume to desire the Cedars daughter as a wife for his son For he that seeks to match his child with another mans supposes himself equal to that other man But he takes it in great scorn that Amaziah should think himself equal to him But if it be too much presumption for the Thistle to offer to make affinity with the Cedar how much more presumption is it to make war against him which he would have Amaziah to know was his present case He further tells him Indeed he had smitten the Edomites and thereupon he perceived his heart was proud and much lifted up But however he advises him to content himself with that victory and to tarry at home and not meddle with him to his hurt lest he and Judah with him fall
walls of some and dismantled them as particularly Gath Jabneh and Ashdod and built Cities in the Country of Ashdod and Garrison'd them to keep them in subjection Also he mastered some parts of Arabia and brought the Ammonites to pay him tribute For God helped him So that his fame spread abroad and he grew very much renowned in all Countries between Judah and Egypt and he went on strengthening himself daily And if we consider the great success of Jeroboam the second at the same time King in Israel these two Kingdoms since the division never were in an higher flourish than now He repaired the wall of Jerusalem which in his Fathers days Joash King of Israel had demolished and fortified it with Towers wherein he placed new invented Engines to shoot arrows of an extraordinary bigness and possibly many of them together for the annoying of an enemy at a distance and for the shooting of great stones greater t is like than the greatest of our Cannon-bullets He was a great sheep-master and had many cattel which he kept in the low grounds and plains and he built Towers for the defence of his berdsmen and cattel and digged many wells of water for them He was a lover of husbandry and a great planter of Vines which he planted in the fruitful Carmel and the hills about it employing many Vine-dressers in that work About the 22th year of his reign as 't is probable that dreadful Earthquake * The Prophet Zachary also speaks of it Chap. 14.5 Ye shall flee like as ye fled from before the Earthquake in the days of Uzziah King of Judah happened which Amos speaks of Ch. 1.1 The words of Amos which he saw concerning Israel in the days of Vzziah King of Judah and in the days of Jeroboam King of Israel two years before the Earthquake And seeing Earthquakes are usually forerunners and presages of great changes in Kingdoms though they have not always immediately followed but some years after therefore possibly that speech of the Prophet Isaiah Ch. 7.8 may have some reference to that Earthquake for the head of Syria is Damascus and the head of Damascus is Rezin and within threescore and five years shall Ephraim be broken that it be not a people Those sixty five years cannot be understood to begin from the time when this Prophesie was spoken which was in the first year of Ahaz Isa 7.1 for from thence there were not above twenty years to the Captivity of Israel but must be understood to commence from the 22th or 23th year of Vzziah and from thence to the year wherein the Kingdom of Israel was broken were indeed about sixty five years as learned men compute them Under these two renowned Kings Jeroboam the second of Israel and Vzziah of Judah there flourished sundry eminent Prophets * These holy Prophets Speeches and Sermons were set down in writing by themselves and as some think kept in the Temple and added to other holy Books to stand for Authentick Scripture Their Ministry was directed to these general Ends 1. To maintain the purity of Religion 2. To beat down the disorders and growing evils and vices of the times they lived in 3. To keep always alive the promises of the Messias and to hold the faith and expectation of the Jews always bent towards him in each Kingdom particularly in Judah The Prophet ISAIAH ISAIAH he is thought by learned men to have been of an illustrious family his Father Amoz being as they conjectured brother to Amaziah Jerom with others is of opinion that he was of a noble descent Indeed his Prophesie is so sublime and eloquent and so curiously garnished with Rhetorick and all sorts of Elegancies that he seems to have been a person of more than ordinary education He prophesies of the destruction of the Kingdoms of Syria and Samaria shortly to be accomplished by the Assyrian and of the Kingdom of Judah afterwards by the Babylonian and of the destruction of the Babylonians by the Medes and Persians and of the Jews deliverance from the Babylonian Captivity by Cyrus whom by name he mentions above one hundred years before he was born And withal he declares the restitution and enlargement of the Church whereof the deliverance from the Babylonish Captivity was a figure together with the calling of the Gentiles by Christ whose Incarnation Birth Offices Royal Priestly and Prophetical life teaching sufferings death rising again glory ensuing and his Kingdoms extent he so largely and lively describes that he seems rather to write a story of things already done than a Prophesie of things to come In regard whereof he is call'd an Evangelical Prophet He often mixes his severe denunciations of judgments with promises of grace in Christ to all save only the Babylonians who by reason of their pride and merciless persecution of the Church did bear the image of Antichrist and his faction condemned together with the Devil the head thereof to everlasting perdition the terrors whereof are very lively described in many places of this Book How long he Prophesied is obscurely intimated Isa 1.1 viz. in the days of Vzziah Jotham Ahaz and Hezekiah Kings of Judah but in what year of Vzziah he began and in what year of Hezekiah he ceased is not declared 'T is evident that he Prophesied in the year Vzziah died Isa 6.1 and by the Prophesies foregoing that Chapter it seems probable that he Prophesied a good while before But let us suppose with some that he Prophesied only two years under Vzziah sixteen years under Jotham sixteen under Ahaz fourteen under Hezekiah For Hezekiah reigning twenty nine years in all in his fourteenth year Isaiah was sent to him in his sickness to tell him that God would add to his days fifteen years more After that Isaiah threatens the Babylonish Captivity upon Hezekiah's shewing all his Treasures to the Babylonish Ambassadors v. 17. Here is in all 48 years Now if we may suppose with the Jewish Doctors that Isaiah was sawn asunder by Manasseh there 's fifteen years more under Hezekiah and one year at least under Manasseh and so we have 64 years in all for the time of his Prophesying A very long time this was for a Prophet to preach to a * How patient then should Gods Ministers be in their function though their peoples profiting for a long time answers not their labours rebellious and gainsaying people See Isa 65.2 and Rom. 10.21 Some divide this Book of Isaiah into three parts and so according to them the first contains the Sermons he Preached under Vzziah from Ch. 1. to 6. The second contains the Sermons he preached under Jotham and Ahaz from Ch. 6. to 15. The third the Sermons he preached and the Prophesies he uttered and the things that fell out under Hezekiah from Ch. 15. to the end Others divide this Prophesie thus 1. In the twelve first Chapters are contained Prophesies immediately directed to the Jews whom he does sharply reprehend for
this place For I know the thoughts that I think towards you thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and pray unto me and I will hearken unto you And ye shall seek me and find me when you shall search for me with all your heart and I will be found of you and I will turn your captivity and I will gather you from all the Nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive Upon consideration of which time now so near approaching Daniel with fasting sackcloth and ashes poured out a most fervent prayer to the Lord for the remission of his own sins and the sins of the people and for the promised deliverance out of their captivity Whereupon the Angel Gabriel brought him an answer not only concerning this but also concerning the spiritual deliverance of the Church to be wrought at last by the death of the Messias uttering that most famous and memorable Prophesie of the seventy weeks recorded Ch. 9. v. 24 Daniels Seventy weeks 25 26 27. which are generally understood not of weeks of days but of years each day being put for a year and seventy being multiplied by seven every week consisting of seven days do make 490 that is 490 years And 't is usual in Scripture to signifie years by days as may appear from Numb 14.34 and Ezek. 4.5 6. Now for the finding out the meaning of these words we shall enquire 1. When those seventy weeks did begin 2. When they did end 3. What is the meaning of that section or division of the seventy weeks into seven weeks sixty two weeks and one week First the seventy weeks did begin when the Commandment went forth to restore and build Jerusalem vers 25. which was at the end of the seventy years captivity and in the first year of the Monarchy of Cyrus Ezra 1.1 where although express mention was not made for the building of Jerusalem but of the Temple yet it was implied because they had liberty to build themselves houses in Jerusalem and accordingly they did upon that grant go about the building of the City as well as of the Temple Ezra 4.1 12. Neither were they charged by their malicious adversaries for going beyond their commission in building the City more than in building the Temple And 2ly it was prophesied and foretold long before of Cyrus that he should build not the Temple only but the City also Isai 44.28 Chap. 45.13 So much for the beginning of these weeks 2ly The seventy weeks did end at the death and passion of Christ which I shall labour to prove by these reasons 1. Because the things the Angel mentions v. 24. are properly the effects of Christs death Particularly 1 the Text says seventy weeks are determined to finish transgression and to make an end of sins and to make reconciliation for iniquity All which expressions seem to hold out one and the same thing For our Saviour by his death made satisfaction and wrought redemption for his people as may appear from these places Eph. 1.7 Col. 1.14 20 21 22. Heb. 9.26 1 Joh. 1.7 Rev. 1.5 2 To bring in everlasting righteousness now Christs satisfaction is the ground of our being righteous or justified before God Rom. 3.25 Phil. 3.9 2 Cor. 5.21 2 Pet. 1.1 3 To seal * Ut obsignet visionem i. e. ut reipsa praestet Prophetias de perpessionibus Gloria Messiae 1 Pet. 1.11 Vatab. the vision and prophesie that is thereby all the visions and prophesies concerning the Messias were sealed confirmed and accomplished 4 To anoint †Ut ungat sanctum i. e. ut per ascensionem suam in coelum consecret illud ad cultum Dei illic ab electis in illud assumptis peragendum Sicut Moses olim unxit sacratissimam Tabernaculi partem ad cultum Ceremonialem c. Pisc the most holy Our Saviour by his blood may truly be said to have anointed the most holy that is Heaven as the High Priest being a type of him did anoint the most holy place in the Sanctuary by presenting and sprinkling of blood as the Apostle Heb. 9. from 1 to 13. doth make the parallel between them The reason of the Angels mentioning the destruction of the City and Sanctuary ver 26. is conceived by divers learned men to be chiefly to set out the dreadful vengeanc of God that should fall on the Jews for putting the Messiah to death and therefore 't is not necessary that the destruction of the City and Sanctuary should come within the compass of the seventy weeks but did follow after as the fruit of their cruelty towards him Lastly 't is said v. 27. that in the last week the Messiah should confirm the Covenant and cause the sacrifice and oblation to cease Now when was the Covenant confirmed but at and by the death of Christ as the Apostle speaks expresly Heb. 9.16 17. And when were the Sacrifices or Oblations made to cease but when Christ did offer up himself a sacrifice to God upon the Cross Heb. 10.5 10. For the body or truth being come the shadows and types were to be abolished Col. 2.17 But if the seventy weeks did not end before the destruction of the City then the confirmation of the Covenant and the causing of the Sacrifices and Oblations to cease which we say was done by the death of Christ could not be in the last week as the Angel said for the destruction of Jerusalem was not as is generally acknowledged till about forty years after the death of Christ For the meaning of that section and division of the seventy weeks into 7 62 and 1 for so the Angel doth parcel and divide them we must know that the first section being seven weeks which make 49 years may possibly signifie the time from the return out of Babylon when liberty was granted to the Jews for the building of the Temple unto the finishing of it in the sixth year of Darius see Ezra 6.15 For after they had begun the work there in a short time they were forced to give it over through the complaint and opposition of their adversaries until the second year of Darius which might be about 46 years from the first year of Cyrus and then Darius making a new decree for the furtherance of the building it was set upon afresh and finished in the space of three years or little more viz. in the sixth year of Darius So that in all from the first year of Cyrus wherein they might begin the work unto the sixth year of Darius wherein it was finished there might be 49 years or seven weeks The second Section is of 62 weeks after the former seven viz. from the sixth year of Darius when the Temple was finished to the week wherein the Messias was to be cut off The
purple and the inhabitants of Shushan not only Jews but many others also greatly rejoyced at this change of affairs The Jews had now light and gladness joy and honour most men having them in high esteem and account And in all the Provinces and Cities where this new decree came they greatly rejoiced and feasted together and kept a good day And many of the people of the land became Proselytes and embraced the Jewish Religion seeing the wonders God had done for his people and God struck the hearts of the Heathen with such a fear of the Jews that they durst not execute Hamans Edict against them Esther Chap. 8. In the next place we come to describe the full deliverance of the Jews and the destruction of their enemies and how they exprest their thankfulness for so great a mercy The 13th day of the month Adar being come the enemies of the Jews hoped to have had power over them but it turned quite contrary through the gracious Providence of God and the assistance which the Rulers of Provinces afforded the Jews through the dread they had of Mordecai the new and great favourite and through the fear that seized on the hearts of such as bore them ill will For the Jews in all the Provinces gathered themselves together to resist those that sought their hurt and none of them could stand before them In Shushan some of Hamans faction combined together to revenge his death being possibly put on by his ten Sons but they being suddenly daunted the Jews slew of them five hundred and among them Hamans ten Sons but on the spoil though the King permitted it they laid not their hands to shew that what they did was not out of covetousness but for their own defence The number of those that were slain in Shushan by the Jews was that day brought to the King and he acquaints the Queen with it himself knowing it would be acceptable news to her And says he if they have slain so many in Shushan what have they done in the rest of my dominions Thou seest what I have done for thee and yet I am ready to do more therefore tell me what thou dost further desire of me Esther replied If it please the King let it be granted to the Jews which are in Shushan to do to morrow also according to what thy decree allows them to do this day For though 500 were slain in the City yet she understood as it seems that many had escaped who bare a deadly hatred to the Jews and might seek an opportunity another time to be revenged on them for the death of Haman and his Sons therefore to prevent that mischief she desires leave for the Jews to destroy such of their enemies as had escaped She further desires that the bodies of Hamans ten Sons that had been newly slain by the Jews might be hanged on the same Gallows that Haman himself was hanged for their greater reproach and for terror to others The King consented to both her desires and so Hamans ten Sons were accordingly hanged on the same Gallows and the Jews in Shushan gathered themselves together on the 14th day of Adar and slew 300 more of their enemies in that City but on the prey they laid not their hands The Jews also in the other Provinces gathered themselves together on the 13th day of Adar and slew their enemies that assaulted them and then rested and kept a day of feasting and rejoycing on the 14th day whereas those at Shushan slew their enemies both on the 13th and 14th days and so kept not their day of feasting till the 15th day And Mordecai wrote * V. 20. And Mordecai wrote these things c. It may possibly be extended to the whole Book of Esther of which Mordecai in probability was the Penman unto the Jews scattered abroad in all the Provinces and gave them an account concerning the two days which the Jews at Shushan had spent in destroying their enemies and shewed them that that was the reason of their keeping the 15th day as a day of feasting So that though for this time the Jews in the Country kept the 14th day and those at Shushan the 15th day yet in succeeding time year after year Mordecai orders them all to keep both days shewing them that they ought to rejoyce in one anothers welfare and to keep both days as days wherein the Lord gave them rest from their enemies and to remember that month above all months wherein their sorrow was turned into joy and their mourning into gladness and that they should constantly observe them year after year as days of feasting and rejoycing and of sending portions one to another and gifts to the poor and that they should keep those feasts in remembrance of Purim or the lots that were cast for their destruction and fell in that month and how God turned those lots or divinations to contrary issues and made them vain The Jews accordingly as well for the words of Mordecai's letter as also for what they had seen of those things with their own eyes and what had been related to them by others as of Hamans casting lots c. they ordained it for a law and engaged for themselves and their children and such proselytes as should joyn themselves to them that they would keep those two days yearly according to the writing they had received from Mordecai which was registred And lest they should not hold on in their yearly observing this feast Queen Esther and Mordecai wrote a second letter to enjoyn the continuance of this anniversary feast and authoritatively to press upon them the observance of it And in thesâ— letters he enjoyned them to live peaceably among themselves and with others also and to hold fast to the truth Those days therefore were first enjoyned and afterwards the observance of them confirmed by Esther and Mordecai as the Jews had formerly decreed for themselves and for their seed the matter of the fastings and their cry that is to keep certain days of publick humiliation with fasting and prayer in remembrance of the desolation of Jerusalem and burning of the Temple of which fasts the Prophet Zachary speaks Ch. 7.5 Esther Chap. 9. Ahashuerus now laid a tribute upon all parts both Continent and Islands that were under his dominion which is here set down as an evidence of the good offices that Mordecai did for the Jews for whom he got an exemption as it seems from this tribute so that he sought the weal of his people neither did his greatness though advanced to be the next man to Ahashuerus make him forget them but he was always ready to speak to the King for them and to do whatever might be for their peace and welfare Esther Ch. 10. Ahashuerus having reigned thirty six years dies and leaves the Empire to his Son Zerxes the fourth King of Persia after Cyrus who trusting in his riches as they were indeed exceeding great stirred up his own subjects