Romish Church say Ignorance is the Mother of Devotion yet God's word saith 't is the Mother of Destruction My People are destroyed for lack of Knowledge Hos 4.6 To be ignorant of God's Law is no Mother in Israel c. Mark 5. The Contents of the Letter wherein Mordecai doth not only give Commission from the King for all the Jews to stand upon their guard for securing their own Lives but also to Kill all those who sought to Kill them making use of the same words in Hanian's Decree Chap. 3.13 that all Men might know the King's Mind was Alter'd in giving Mordecai as large a Commission to save the Jews as ever Haman's was to destroy them The Third Part of this Chapter is the Consequents of this Edict Remark the First No sooner were there Transcripts of this Original Decree transmitted in all haste into all parts of the 127 Provinces where they were publickly proclaimed That upon that long-look'd-for Day the thirteenth Day of the twelfth Month the Jews should be ready to Avenge themselves upon their Enemies ve 12 13 14 but immediately the Jews fear of that Fatal Day was changed into a Joyful Festival Day beforehand ver 16. the Dread of that Dismal Day in Haman's Decree being once done away by Mordecai's Edict of a contrary Countermand the Jews became Joyful and had their Holy Merry Meetings wherein to bless God for this unexpected and undeserved Mercy And no doubt but this Feast and good Day here mentioned ver 17. was only a Preparative at this Time when the Bad Brunt of their panick fears was once over unto that Grand Feast Chap. 9. Remark the Second Mordecai having obtained his heart's desire for an effectual Deliverance of his poor People went out from the King in his greatest Grandeur with a great Crown of Gold upon his Head ver 15. we read not that Human had any such yet may we suppose that this was not the Grand Royal Crown peculiar only to the King but one with sufficient Distinction from it permitted to the Prime of Persian Princes yet was it so Glittering and Glorious together with all his other Royal Apparel and Accoutrements as to put the City as he marched through it into a Joyful Jubilee Now the People that had been before perplexed Chap. 3.15 were rarely revived with the sight of Triumphing Mordicai And that not the Jews only saith Piscator but also the other Citizens who were either allyed to them by Affinity or engaged with them in Worldly Concerns or out of their Humanity abhorring that so many Millions of Innoâ—ents should be Butcher'd by Haman's Bloody Decree and now rejoycing that it was countermanded so that Shushan now shone as Aben-Ezra reads it and that Lilly as Shushan Hebr. signifies was now most lovely and lightsome Remark the Third This Joy of the Jews so general over the whole Empire as well as in Shushan caused a fear to fall upon the People of the Land ver 17. so that they became Proselytes to the Jewish Religion and as some say either for fear or Love submitted to that severe Precept of Circumcision However the great God over-ruled Matters so that when they saw the King himself favour the Jews and the Queen and Mordecai were altogether of them as well as for them c. this so over-awed even the Malignant Persians that they may of them had no mind to meddle c. Esther CHAP. IX THIS Chapter relateth the slaughter of the Hamanists who both purpos'd and endeavour'd to slay the Jews In this History are Antecedents Concomitants and Consequents Remarks First upon the Antecedents as First The long look'd for lucky Day of Haman's Diabolical Let came at last ver 1. namely the thirteenth of Adar or February upon which Day Haman 's Abettors hoped to revel in the Jews Ruine for though the King had set forth a second Counter-Edict in May foregoing this following February yet many malignant Hamanists did doubtless despise this later Decree and scoffingly derided it as only extorted from the King by his Queen's importunity and perswading themselves and others that the King was of the same Mind as before in Haman's Time to have all the Jews rooted out and to rid the World of them notwithstanding he had in an over Vxorious Humour consented to this second Counter-Decree meerly to give his Wife Content Therefore they resolve to Arm themselves and join all their Forces to prosecute to the utmost Haman's first Letter of Licence upon the lucky Day and take no notice of the second procured by Esther and her Vncle N.B. Thus those that are ripe for Ruine harden their own Hearts and hasten their own Destruction And that which did harden and heighten them in this daring attempt was that the latter Letter did not at all Reverse and repeal the former but only gave the Jews Liberty to defend themselves whom they doubted not to over-power for what was this handful of poor Captives to the whole Persian Empire But above all they were deluded by the Devil who is the Author of all such Arts and Lots of Divination for foretelling any future Arbitrary and Contingent Events and who Cozen'd them with false hopes of a lucky Day c. Remark the Second The Jews prepare on their Part Vim vi repellere to repel force by force in Defence of their own Lives unto which the Law of Nature prompted them for Man naturally saith Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Creature and so indeed all Creatures from the highest Angel to the lowest Worm make much of their Lives N.B. The Jews had before made use of spiritual means as solemn Fasting and Prayer wherein they confidently committed their Righteous though disconsolate Cause to God who judgeth righteously yet dare they not tempt God by any wilful neglect of lawful means for their own Defence well-knowing that though the Care of the End belong'd to God yet the Care of the Means belong'd to them and therefore did they most industriously as for Life provide Temporal Means both Offensive and Defensive Weapons against that lucky unlucky Day of the thirteenth of Adar and this they did the more earnestly because they had the King's Commission for Arming themselves and gathering together c. without which this would have been reckon'd a Riot and Rebellion Hereupon Bernard highly Honours the Jews here saying though they were Laeti in Domino habentes gandium in re gaudium in spe c. the Jews had Joy Chap. 8.16 17. not doubting to possess what God had promis'd non tamen securi yet durst they not be secure but do Arm themselves for their Security The Second Part is the Concomitants of the Hamanists fall Remark the First Though the Jews Enemies were it seems allowed to take up Arms against the Jews when Haman's happy unhappy Day happened to fulfil Haman's bloody Letter whereof himself the Author repented and had rued it when he came to be hang'd for it and though those
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
infatuated Fools did Muster up all their Forces to execute their first Decree yet were they easily overcome by the Jews No Man could withstand them ver 2. N.B. Having a good Cause a good Call a good Courage and a good Conscience but above all a good Captain the Lord of Hosts how could the highest of those Hamanists stand before the Jews thus armed with God himself who made all the mighty Officers help them ver 3. as well as Mordecai ver 4. Remark the Second The Jews kept themselves within the compass of the King's Commission not medling with any that did not molest them but killing those only that sought to kill them and in special the ten Sons of Haman who were the Ring-leaders to all the Hamanists in Shushan Haman's Death still stuck in their Stomachs and they resolve to be reveng'd being Mad with Malice they venture in despight of the King's Favour and Mordecai's Power for patronizing the Jews All these ten Sons of whom Haman had so boasted Chap. 5.12 wicked Men are full of Children Psalm 17.14 and their five hundred Complices they had wheedl'd in to join with them were all slain in Shushan ver 5 6 7 8 9 10. Remark the Third The Rabbins curious Criticism upon Haman's Youngest Son named Vaiezatha ver 9. in which Name those Doctors observing a little Zain and a great Van are found written to compose the Word from hence they do guess and gather that this Vaiezatha though the Youngest was the most malicious of all the ten Sons against the Jews This was Haman's Darling whom he Corrected not but notoriously Cockered no wonder therefore that he proved the worst Nos omnes licentjâ Deteriores sumus for as Pity spoils a City so much more a Son as it did Old Eli's c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all ten evil-Eggs of an evil Bird but this who was the most indulged Egge became the vilest of all those Varlets and therefore the Jews are to be justified who having the King's warrant would not let one Whelp to be left of so bad a Litter c. N.B. Though the Apocryphal Addition of Esther Chap. 16. ver 18. tell us but not truly that this youngest of that viperous Brood was spared ver 10. Remark the Fourth Upon the very Day of this first slaughter some officious Person ran to the King with Tidings of the number that had been slain possibly this Messenger was some Malignant an Hamanist or a Man of an evil design to incense the King against the Jews ver 11. but God so over-ruled and ordered it that the King was well content with what was done and went merrily in to the Queen saith Masius and must himself be the Messenger of this News which he knew would be very grateful to her and as a farther Testimony of his Love to her he gives her leave to ask of him whatever more she desired to be done in his Royal City beside yea over and above whatever number the Jews have now slain in the hundred and twenty seven Provinces ver 12. Remark the Fifth The Queen begs of the King a new Commission for one other Day only wherein the Jews might have his warrant to kill their implacable Enemies the next Day also ver 13. Bedath Haiom Hebr. as they had done that Day For she prudently supposed that all those cursed Conspirators against the Jews could not be altogether caught upon the first Day in that populous City but lest some of them should lye lurking in that Wood of Houses or the Grandest of them might Politickly withdraw for that Day out of the City and might confidently return the next Morning because the King 's killing Commission expired with the first Day to Plot Revenge therefore she procures a private and unexpected Decree which catched them all secure at their homes whereby they were all slain N.B. Oh that we could learn Esther's Diligence saith Lavater against our Spiritual Enemies as she did against her Temporal Col. 3.5 Rom. 8.13 we should mortifie them all Remark the Sixth By this new Commission three hundred more in Shushan were killed the second Day ver 15. beside the five hundred and Haman's ten Sons the first Day before ver 6 10. but in the hundred and twenty seven Provinces were seventy five thousand of the Jews Enemies then destroyed without the loss of one Man on their Part ver 16. in one and the first Day only so that the total summ amounts to the number of seventy five thousand eight hundred and ten Men with Hamans ten Sons for whom Esther thought it not enough that they were kill'd among the rest but she begs that they might be hang'd also upon their Father Haman's Gallows not for farther torment whereof there Dead Carcases were not capable saith Masius but in Terrorem for a Caution to Posterity c. The King commanded it to be done at the Queen's request ver 13 14. for he was unwilling saith Josephus to cross Esther in any thing N.B. This was done for their greater Infamy and Ignominy and for a Terrour to all Men that they abuse not the King's Authority nor perswade him to execute such cruelties against his Innocent Subjects Remark the Seventh If any ask Was not this Cruelty in the Jews to kill so many thousand of the King's Subjects Bonartius Answers this slaughter was Justice For 1. 'T was lawful for them to kill rather than be killed the great Law of self Preservation is universally approved of in their own necessary Defence 2. They were armed with Royal Authority to destroy those that disturbed them Chap. 8.11 3. Mordecai might charge them with Treasonable Actions in the eight Months space betwixt the Publication of the latter Edict and its Execution So they were executed as Traitors to the King 4. Nor was it any dishonour to the Jews to be the Almighty's Slaughter-men seeing the Holy Angels are Executioners of God's just Judgments upon such as are Traitors to him as in the Case of Sodom of Sennacherib's Army and oft in the Revelations c. 5. Nor was this Act any more than the Law of Retaliation they only destroy'd those who both purpos'd and endeavour'd to destroy them And 6. As to Haman and his ten Sons they were justly slain by Vertue of that Divine Doom Denounced against Amalek Exod. 17.12 Deut. 25.17 c. Remark the Eighth However those Godly Jews neglected not to mingle Acts of Mercy with their Acts of Justice in not laying their Hands upon the spoil This is said of them three times ver 10 15 and 16. Though the King's Commission did impower them to it wherein their Liberty was very large not only to kill Men but also Women and Children and to take the spoil of them for a Prey Chap. 8 11. but it was the pious purpose of the Jews to keep within the compass of the King's Commission Non semper omnia qua licent sunt facienda saith Lavater N.B. Such as
stretâ—h their Liberty so far as they may do oft as 't is said of Travellers over Lincoln-shire Washes go farther than they should A Man must not in some Cases do all that he may by leave do the Jews here did justly observe that Rule of the Philosopher Posse nolle est nobile though they might have slain the Women and Children yet they nobly declined to do so as may be charitably hoped furbishing the Sword of Justice with the Oyl of Mercy and medling only with those that molested them in their heat of Execution But their refraining from taking the spoils of the slain is oft repeated here to their great Commendation Remark the Ninth The Reasons of their so refraining are rendred by Drusius Erpennius Menochius A Lapide Grotius c. As 1. Lest they should seem to be acted by a covetous Desire of enriching themselves by other Mens Goods like Thieves and Robbers rather than by a Zeal of Justice in their own necessary Defence so resolve to Act like God's Executioners 2. They were desirous not to damnifie but to gratifie the King that the spoils of his Subjects might all come into his Coffers and that his Treasury might be augmented by his Courtesie to the Jews 3. They might spare the spoils for the maintenance of those Women and Children whom they had in Mercy spared yet in Justice had slain their Husbands and Fathers 4. To shew a difference 'twixt those that fear God and those that fear him not Therefore they would not deal with their Enemy so ill as it was apparent that their Enemies designed to deal with them had they faln into their hands they intended to destroy them root and branch Chap. 3.9 and Haman is one of those cruel Enemies who said Come and let us destroy them from being a Nation that the Name of Israel be no more remembred Psalm 83.4 5. That they might be like their Father Abraham in their Military Actings who solemnly vowed not to meddle with the spoils c. Gen. 14.22 6. That they might be like God himself who in the midst of his Wrath remembers Mercy Hab. 3.2 7. Mordecai had admonish'd them how ill Saul had sped with his spoils of Amalek so Aohan with his Wedge of Gold and Babylonish Garment c. His Wedge of Gold served only to cleave his Body and Soul asunder and his Babylonish Garment proved his winding Sheet For these Reasons the Godly Jews would not desile their Fingers with the Spoils of their cursed Foes N.B. Lest they should be justly taxed for that for did Sin of Covetousness which is call'd Idolatry Col. 3.5 and so unbecoming the Saints as it may not so much as be named amongst them Eph. 5.3 and some do observe no Godly Man in Scripture is taxed for Covetousness c. The Third Part of this Chapter is the Consequents of all this Remark the First The Godly Jews had solemnly sought God's Favour by Fasting and Prayer in their Time of most eminent Danger Chap. 4.16 17. now having received a gracious return in that sweet Providence of God Turning all things to the Contrary ver 1. God sending from Heaven to save them Psalm 57.3 and altering the Scene all on the sudden with help at a Pinch in a glorious Deliverance Now the Feast of Purim is instituted wherein most solemnly they might Praise God their Deliverer ver 17 18 19. for his turning their Sighing into Singing their Sadness into Gladness their Mourning into Musick their Tears into Triumph and for his bringing them from the Jaws of Death to the Joys of Life c. Remark the Second The Time when they kept this Thanksgiving Day Namely the very next Day after their Deliverance N.B. They would not defer it so much as one Day longer but did strike while the Iron was hot and while the Sense of God's matchless Mercy lay with both weight and warmth upon their Hearts They durst not disobey God's Command Slack not to pay thy Vow c. Deut. 23.21 Now now David pays his Psalm 116.18 for God may construe Delaying for Denying Hag. 1.2.4 yet this must be observed that the Jews in the Country who lived in unwalled Towns but had God to be a Wall of Defence to them ver 19 kept their Feast upon the fourteenth Day at the same time while the Jews in Shushan were destroying the remainder of their Enemies that could not be caught upon the thirteenth Day therefore were they in the City constrained to keep their thanksgiving upon the fifteenth Day for till then they had not rest c. Remark the Third The Manner and Matter of their keeping their thanksgiving Days by the appointment of Mordecai Mark 1. Mordecai the good Magistrate writes the Letter of Injunction to injoin all the Jews in a strict Observation of both the fourteenth and fifteenth Days yearly for themselves and Posterity ver 20 to 29. The Apocrypha calls it Mordecai's Holy Feast 2 Mac. 15.36 and Drusius saith the fourteenth Day was call'd Festum sortium minus the lesser Festivity of Lots and the fifteenth Day Festum sortium majus the greater Festivity of Lots c. Mark 2. As Mordecai was the Author so the Manner of managing these Festivals was with solemn Sacrifices of thanksgiving to the Lord for this marvelous Salvation and though they were far from the Temple where their Sacrifices should have been offered according to God's Law so could not do what they ought yet well knowing they ought to do what they could in paying their Vows of Praises to the most High even the Calves of their Lips Hos 14.2 this was accepted Psalm 50.13 14. Mark 14.8 for a reasonable Service Rom. 12.1 and they feasted also exhilarating and chearing up their Spirits which had long laid low with a liberal use of Creature-Comforts sending Portions to the Rich out of Courtesie and to the Poor out of Charity Mark 3. The Matter of their Devotion upon those two days was in General they consecrated this Time as an Holy Rest unto the Lord wherein to testifie their thankfulness to him for his so lately and miraculously restoring to them their Lives Liberties and Estates more particularly in reading this History of Haman and repeating among themselves this signal Deliverance in all the stupendous steps of it such as were Haman's Lot casting Esther's supplicating Ahasuerus's reading the Chronicles Mordecai's advance thereby c. Osiander's Opinion is that the Jews spent the fourteenth Day in Fasting and Mourning as a memorial of that desperate danger they had been in and the fifteenth Day in Feasting and Gladness for delivering them from so great a Death Psalm 30.11 2 Cor. 1.10 Remark the Fourth A second Letter is sent supposed at the return of the same time the next Year signed by Queen Esther as well as by Prince Mordecai to confirm those Days of Purim a Name notable to inmind the Jews of their noble Deliverance and to perpetuate the Memory of that Mercy unto all
by the People as those Maccabees yet the Chief Government was principally Seated in their Sanhedrim commonly so call'd or Synedrium or Senate as Josephus and other Jewish Writers testifie in which tho' some of the Tribe of Levi c. were mixed with the Tribe of Judah yet that Council had their whole power to Sit and Act from Judah's Tribe and so the Scepter did not depart from it but still remain'd in it Remark the Second Learned Diodate saith That seeing this Name Asmoneus which was Mattathias's Name signifies Baron or Great Lord in Hebrew therefore 't is probable He and those Maccabees his Sons might look upon it as some sign of a modest Honour and Domination tho' through Corruption it grew up to the height of Soveraignty in Simon one of the Sons in his Time and afterwards to Absolute Royalty joined with the High Priesthood in Aristobulus and his Successors but more of that in its proper Place Paraeus tells us that this Mattathias was but a Priest and a private Person yet when he saw all the Villanies acted by Antiochus in the Holy City he was stirred up to take up just Arms against him and was the first Man that gave a stop to his overflowing Fury in defence of his Country's Laws and when dying in a good Old Age he left and laid God's Charge upon his five Sons to prosecute with their utmost vigour the good Work he had begun but Prideaux makes it an Inquiry Whether Mattathias might himself execute an Apostate Jew by the Altar out of his zeal seeing he was no Magistrate N.B. No doubt but he did better in informing the Jews that they might lawfully defend themselves upon the sabbath-Sabbath-day after many of them had been Murther'd by the neglect of it when Assaulted by the Enemy Remark the Third His Son Judas call'd Maccabeus succeeded him from whence sprang the Maccabean Principality saith Paraeus Annexed to the High-Priesthood which lasted unto Herod's Time This Priest's Son that began the Principality of the Maccabees was compared to a Lion for Strength to a Giant for Fight and to a Devouring Flame for driving all down before him and who always went to Praying before he began any one Battel and by the power of Prayer annexed to his Spirit of Courage He discomfited many vast Armies of his Adversaries As 1. Apollonius 2. Seron 3. Ptolomy 4. Nicanor 5. Gorgias and 6. Lysias 2 Macc. 4.57 and 6.46 c. Then having obtain'd all these wonderful Victories without the loss of one Man on his side or even to a Miracle saith Paraeus not so much as one of his Soldiers Wounded he purgeth the Temple of that Idol Jupiter Olympius and all other Abominations that Antiochus had polluted it with then having purified it according to the Law in Memory thereof he appointed the Feast of Dedication which our blessed Saviour saith Dr. Prideaux did afterward honour with his Presence John 10.22 N.B. As Christ did so then when the Temple was purged from the Pollutions of Antiochus that little Antichrist Oh how Glorious will Christ's Presence be in his Temple when it shall be throughly purged from all the Abominations of the grand Antichrist c. Remark the Fourth Valiant and Victorious Judas being basely Deserted by his own Men when he with 800 gave Battel to Bacchides's with his 20000 Foot and 2000 Horse yet had almost saith Cluverius won the Field and had wholly Routed the Right Wing c. was himself without his Run-away Men soon inclosed over-power'd and slain by the Left Wing Then his Brother Jonathan succeeds him who with an handful of Men breaks through Bacchides's great Army endangers the General himself in his Eruption and slays 1000 Enemies in his passage swam over Jordan with his Company and so quitted himself 2 Macc. 9.18 37. Josephus lib. 13. cap. 1. Cluverius Paraeus c. but he and his Sons being slain by Treachery his Brother Simon Priest was struck with a Dead Palsie by an Hand from Heaven as he was Demolishing the Sepulchres of God's Prophets in the Temple and after Tryphon the Vsurper had cheated him of 100 Talents and after he had Ruled in Peace by making Peace with the Romans to over-awe the Syrians he at last was basely betray'd at a Banquet in Jericho by Potolomy his Son-in-law whom he had made Governour of that City Then the third Brother Johannes Hircanus succeeded and Reveng'd the Murther in whose Principality and Priesthood Antiochus besieg'd him in Jerusalem in that Sabbatical or seventh Year wherein the Land rested from Tillage so that there was a sore Famine in the City but Hircanus buys off the Siege with a summ of Money wherewith he was supply'd out of David's Sepulchre Josephus Antiq. 2 Macc. 13. and 14. and 15.16 after which he Demolished that Mock-Temple of the Samaritans upon Mount Gerezim after it had stood 200 Years and utterly razed Samaria for its fighting against the Jews and in his Time saith Paraeus arose those three famous Sects of the Pharisees Sadduces and Essenes N.B. The last of which from Asa Hebr. to consider were a sort of Monks pretending all for Contemplation c. and had all things in common amongst them This was that Hircanus who besieg'd Treacherous Ptolomy in the Castle of Dagon but left the Siege at the woful sight of the Tortures of his Mother who notwithstanding did animate him to pursue his purpose Jos Antiq. lib. 13. cap. 14 15 16. Here follows the Third Dynasty in Judea Hitherto the Maccabean Family the Asmonites had contented themselves with the Title of Chief Princes and of High Priests but now they affected the Crown-Royal Remark the First Aristobulus the Eldest of Hircanus aspir'd at his Fathers Death to be Adorned with the Royal Diadem in order hereunto he first slew his Innocent Brethren at the instigation of his Ambitious Wife Salome and then starved to death his own Mother pretending she aimed at the Kingdom for which unnatural Acts saith Cluverius his own Conscience did so Torture and Torment him that he soon died most miserably after he had Usurped the Kingdom but one Year verifying that Saying in Job The Triumph of the Wicked shall be short Job 20.5 This Hypocrite was the first Priest or Levite that presumed saith Dr. Willet to wear a Crown tho' never any of the Tribe of Judah Usurped the Mitre or presumed to the Priesthood as saith the Apostle Heb. 7.14 yet this Priest changed both the Priesthood and the Principality into a Royal Kingdom N.B. He made himself the next King to Zedekiah after the Captivity no wonder if he so soon vomited out his bloody Soul yet this Succession of Kingship continued in his Line until Herod when Christ came Remark the Second Paraeus and Cluverius give this Account of the following Royal Successors 1. Alexander Jannias succeeds his Brother Aristobulus in the Throne when his Sister-in law Salome had released him out of Prison for which he Marry'd the Widow and made himself
Amphipolis and Apollonia two Cities also in Macedonia whether they were called by the Vision but God had no Harvest work there for these his Harvest Labourers and tho' the former of these was so called because the Sea came up to it on both sides yet the Gospel of Christ that vast Ocean of Divine love must not now come to it on any side but Paul passeth by both those places as he was directed by God's Spirit and goes on to Thessalonica one of the chiefest Cities of Macedonia a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thessalians and therefore call'd it Thessalonica which signifies the Conquest of Thessaly but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel and conquering a famous Church to himself to which Paul wrote two famous Epistles afterwards c. As to Paul's Preaching the Gospel at Thessalonica two things are principally to be considered concerning his Doctrine Preached in that City The first is the Object thereof which is Two fold 1. The Personal 2. The Real Object The Personal Object is manifold As 1. Whom he Taught the Jews 2. Where in their Synagogue 3. When on the Sabbath-day 4. How oft three Sabbath days together And 5. From whence he drew his Doctrine 't was out of the Scriptures Acts 17. verse 1 2. Then the Real Object is twofold 1. What his Doctrine was namely the Doctrine of Christ's Death and Resurrection And 2. The manner how he taught it was by opening the Prophecies of the Old Prophets concerning Christ and comparing them with what was both done and suffered by Christ making all things so plain to the Eyes of their understandings as if he had exposed them to the open view of their Bodily eyes ver 3. The next considerable to the Object is the Event which also is twofold 1. Good And 2. Bad. The good Event was the Conversion of some Jews and of a great multitude of Greek-Gentiles and of the chief women not a few verse 4. But the bad Event was the opposition and persecution which was a constant Companion of the Apostolical Doctrine in all places where Paul came and this is described by its three parts its Beginning its Advance or Middle and its Catastrophe or ending 1st The Beginning of it was started by the Unbelieving Jews moved with envy who call the lewd Fellows into a League of Conspiracy with them and so sets the whole City in an uproar verse 5. The 2d part of this persecution is the Middle or Increase of it wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble so could not be found they fall foul upon Jason the Apostles host and entertainer with others of the Brethren and hale them away to the Rulers of the City where they lay heavy and heinous crimes to their charge they accuse them 1. Of raising Sedition verse 6. 2. Of committing High Treason verse 7. Then the 3d. part the Conclusion thereof tho' those Judges were affrighted at these Accusations both fearing a Tumult among the Citizens and the Roman powers reckoning with them if Christ should be allowed to affront Caesar verse 8. N.B. However they were either well satisfied with Jason's Apology or with the Bail taken for their Appearance if there were need so as to dismiss them out of the Court and let them return home verse 9. This gave a loud alarm to the Apostles knowing that the Jews sought Paul's life therefore were they sent away verse 10. The Remarks upon Paul's preaching at Thessalonica are these The first Remark is Still the Gospel is as the Sea what it loseth on one side of Land it gaineth on another The sending away of Paul and Silas from Philippi to gratifie the mad multitude Acts 16.39 was a means to carry the word of life and Salvation to Thessalonica yea and we may suppose to some Jews both in Amphipolis and Apollonia too N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities as was in Thessalonica yet 't is not at all improbable that they resorted to this Synagogue in Thessalonica out of both the other Cities so had the opportunity to hear Paul preach the Gospel to them N.B. As all these three Cities were situated in Macedonia so they were not so far distant one from another but that they might hold up a Communion in the Jewish worship without any breach of that Law which limited their sabbath-Sabbath-day's Journey to about two miles among their Traditions Acts 1.12 yet was this looked upon as binding only in their own Countrey in times of peace and not in other Countreys into which War had dispersed them So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul The second Remark is But those Jews which believed not were the worst sort of Enemies the Gospel of Christ met withal in the whole world N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants out of all honest Imploy Viles et Venales Saith One Vagi otiosiq saith Another such as had nothing to do but to gaze about and run on Errands This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery A quo aliquid tale est illud est Magìs Tale inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel they were the principal Agents therein and therefore worse than those worthless burdens of the Earth who were but their Instruments which watched all opportunities to move Sedition in hope of finding some Advantage in change Hence Paul brands those Jews thus that they are neither pleasing to God nor profitable to men 1 Thess 2.15 The third Remark is The Success and prosperous Reception of the Gospel is a grievous eye-sore to the Envious Devil N.B. Would we know the Reason why the Devil raged thus both in the chief Agents the Jews and in those their under-Instruments the mad Miscreants against the Apostles of Christ It was because in three weeks space or very little more they had Converted some Jews many Proselytes and not a few of the chief Gentiles yea and a considerable number of the honourable Matrons of the City tho' such had stirred up persecution against Paul and Barnabas in Antioch Acts 13.50 All which number of Converts considered with the shortness of the time wherein so many were brought in it cannot be wondred at that the Devil seeing his Kingdom tumbling down filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons together with the malicious Opposition they
N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult or mawl'd with blows to death when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar or what came first to hand had not the Roman Commander come so seasonably in for his Rescue verse 30 31 32. Wherein we have this account N.B. That before his Seven days of purification the time of his Vow were accomplished those implacable Jews of Ephesus who were come to keep the Pentecost-Feast here saw him in the Temple where he waited till his Nazarite offering was over Numb 6.13 they against all Law lay hands upon him laid false as well as soul things to his charge crying out that he was an Enemy both to the Jews to the Law and to the Temple c. malicously surmising that he had brought Trophimus a Known Ephesian beyond the Court of the Gentiles the place allowed for such as came out of the Gentile-stock yet worship'd the true God as the Eunuch of Candaces did Acts 8. even into the Court of the Jews which was death by their Traditional Law N.B. And all the ground they had for this Accusation was because they had seen this Trophimus with him in the City therefore he must be with him in the Temple too which was only the frantick Dream of their inraged Jealousy v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound who had former Contests with him there and now pursued him hither dragging him out of the Temple in order to kill him thinking it great impiety to stain the Pavement of that holy place with blood yet not sticking at staining their Souls with the blood of the innocent here was straining at Gnats and Swallowing Camels verse 30 31. Now when they were just about killing Paul N.B. God steps in for his Rescue in this manner The Romans durst not trust such vast multitudes at Jewish Festivals without a sufficient check therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple the Governour hereof having Tidings of the Tumult brings his bands of Souldiers to fee the peace kept his affrighted the Jews from their murthering Paul N.B. The fear of man caused â—hem to forbear what the fear of God could not for the Jews had not power of life and death permitted them by the Romans which sufficiently demonstrates it was not Divine Zeal but Diabolical malice that set them upon this outrage and it was an admirable instance of Gods good providence who delights to Reserve his hand for a dead lift to save those that are forsaken of their hopes God comes unlookt for here and as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an engine to save Paul and that by an Heathen Colonel who neither had any such intention nor any affection for persecuted Paul as appears by his binding him with two Chains as Agabus had foretold and carried him Pâ—â—soner into the Castle verse 32 33 34 c. CHAP XXII Paul in Prison PAVL now was become a Prisoner to this chief Captain or Roman Tribune who tho' he delivered Paul out of the hands of those that would have murdered him yet bound he him with Chains possibly looking upon him as the Author of this Tumult Acts 23.27 and examined him publickly who he was and what he had done Acts 21. verse 33. However by this same means as what was foretold from God to him Acts 21. v. 11. was fulfilled for not one tittle that is foretold by his Servants from him can fail So God provided hereby that Paul should have a fair hearing before he could be condemned and Executed by that Riotous Rabble who agreed well enough in doing this murdering mischief so far as they durst but could render no reason to this Tribune for their outrage against Paul N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle not only to secure him from the fury of this confused popular commotion but also to be examined privately again Paul being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people and he did this both to Vindicate the Gospel that no Scandal might rest upon truth and to demonstrate his invincible Zeal for his own Country-men and Kins-men who while they were doing their utmost for his destruction would leave no means unattempted for their Salvation Acts 21. v. 34 35 36 37. When Paul requested this liberty of speaking for himself the Captain asks him two Questions N.B. The first was about his skill in the Greek Language which had been the common Lingua in Asia and Aegypt c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education And his second Question was about his Person whether he were not that Famous Ring-leader of a Rebellious Crew Judas Galilaeus who pretended himself to be a Prophet made an horrible insurrection yet escaped when many of his followers were slain of whom Josephus Lib. 20. Cap. 11. Antiqu. mentions to which Paul Answers No but declares what he was and so had license to make his defence verse 38 39 40. of Acts 21. In Paul's Apology to the people for quelling the Tumult Acts 22.1 2 c. we have these Remarks The first is There is a lawful and pious insinuation for gaining the Attention of Auditors which may be used in Sermons or Orations N.B. Thus Paul did here tho' his Auditory consisted of wicked men and of the most peevish and pestilent persecutors yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them stiling them Men Brethren and Fathers verse 1. and not using any opprobious invectives which they now deserved Moreover he that could speak all tongues by the Gift of the Holy Ghost upon him chused to speak in his own Mother-Tongue namely the Hebrew mixt with the Syriack ever after the return from the Captivity as knowing that Language was most grateful to this people who had so great a prejudice against all other Nations and Languages This made them keep the more silent verse 2. The second Remark is such as are become renewed in the Spirit of their minds Eph. 4.23 have quite contrary thoughts and understandings to what they had in their unrenewed Estate Thus Paul while he was the Pharisaical Saul had such high thoughts of his strict Sect as to believe if only two persons were to be admitted into Heaven the one must be a Scribe and the other a Pharisee He looked upon himself as a perfect Zealot in Pharisaism wherein persecution of Christianity was one part of his Perfection verse 3 4. but when he by his
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
for me for he was never plung'd into any sore Maladies but God presently sent him most seasonable and suitable Remedies So that it was with him as with those that live under the Aequinoctial Line his Day was ever as long as his Night and sometimes longer as it is with those under the Tropick of Cancer in the Summer Season As his Afflictions abounded so his Consolations abounded also 2 Cor. 1.5 His Antidotes were answerable to his Adversities 'T was not only thus with Jacobs Person but with his Posterity also who sometimes were Sighing at the bitter Waters of Marah and sometimes Singing at Pharaoh's overthrow in the Red-Sea c. to teach both us and them that this life is like the Land of Canaan a Land of Hells and Valleys Deut. 11.11 of ups and down God tempers our afflictions with his Favours it shall not be all Night with us nor all Day the time when there shall be no Night is reserved for another World Rev. 22.5 with 21.25 the day of glorified Saints is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nightless Day there is no fear of a sudden surprize by a subtle Enemy there in the night season Indeed this Patriarch Jacob had longer Nights than any of the other Patriarchs from hence the Church in Affliction is always called Jacob in Scripture but never is she call'd either Abraham or Isaac for he had his Seas of Sorrow to swim in where they did but barely wet their Feet Abraham sends his Servant with brave provisions to provide a Wise for his Son Isaac but when poor Jacob wants a Wise he must steal out secretly out of his Fathers house in stead of sending his Fathers Steward as before footing it five hundred Miles as the Scripture Itinerary tells us and most stupendous stories are recorded of him above all others in the sacred History of his Life which beginneth at his Birth Gen. 25.26 and endeth at his Death Gen. 50.1 So that the account Moses gives us of the condition of his Life containeth no less than twenty five Chapters of that his first book of the Pentateuch which is just half of the whole Book and which cannot be parallell'd by any of his Histories of the lives of the other Patriarchs some whereof he gives but a very brief touch and a short relation though he insist so long upon this Holy man who lived not near to some of their ages as he said to Pharaoh Few and Evil have the days of my Pilgrimage been c. Gen. 47.9 few in comparison of his forefathers who lived many years longer and evil in respect of the manifold crosses which some reckon to he above ten attending him This Jacob had the deepest Draught of the Cup of Affliction above all the other Patriarchs no sooner was one Evil over and gone but another comes upon him no sooner had he waded out of one Affliction but he was presently plung'd into another fluctus fluctum trudit one deep call'd upon another Psal 42.7 one trouble like Jobs Messengers treads upon the Heels of another to omit all other Instances no sooner had Laban left pursuing Jacob behind and well quit of that unkind Uncle but presently tidings come that his bloody minded Brother Esau was approaching to affault him before This brought him into the Bryers out of which he was newly escaped again thus God is pleased to exercise his Servants giving them interchangeable causes and occasions sometimes of fears and sometimes of comforts that their Hearts may be kept in an Holy frame and in an equal poize betwixt despairing in adversity and presuming in prosperity here Jacob was a Joyful man that Laban had left him not only in peace but also with a Kiss and with a Covenant too Gen. 31.44 55. Now he thinks himself safe and his thoughts of his safety were not only confirmed but also compleated by the Apparition of a double Host of Angels as the word Mahanaim signifies making a Lane for his safe progress guarding him on both hands the Hebrew is in the dual number Gen. 32.1 2. herein was Jacob's joy but presently a mar-mirth follows news is brought him v. 6. that his enraged Brother was upon his March with four hundred cut-throats at his heels v. 6. to Revenge himself upon him for a wrong of twenty years standing to wit the robbing him of the birth-right and of the Blessing by force of Arms Esau's approaching in an Hostile manner gave just ground for Jacob's fear that he came not as a Friend then he needed no such Train and he would if so have sent some kind message to his Brother but as an Enemy this brings Jacob into another sad consternation v. 7. ex caelo repentè quasi in infernum detruditur saith Pareus he is affrighted out of his former joy and much terrified with Esau's Hostile intentions expecting nothing but Blows and Blood from him v 8. He was greatly afraid which put him to this point of prudence so to Marshal his weak company as to save what he could when he could not expect to keep his All and that which damp'd this good man the more was the Angels that came to comfort him were gone away from him when his bloody Brother was marching towards him he could not but argue thus within himself How unseasonably had I the Army of Angels which appeared to me between my two dangers before of Laban and now of Esau but not in either of them Their Apparition to me was when I had no need of their protection Esau now comes but my Angels are gone when I most need them no doubt but this was Jacob's weakness thus to despond after so many Promises of Gods presence and after such an Apparition of Angels as his protectors which doubtless God sent to corroborate his Faith against his Fear who thereupon might argue though my Brother Esau come against me with 400 Armed Men yet God hath a stronger Amy of Angels in readiness for my relief though they now appear not because he would have me to live by Faith more than by Sense Those Ministring Spirits do Minister many a Blessing to Gods Servants tho' Invisibly and Insensibly they will not be seen of us to receive any Thanks much less Worship from us And herein the mighty power of God was the more glorified that made Esau who came out as an Enemy in the very way of his March to become Jacob's Friend nay as his good Angel yea to look upon his Brothers face as the face of God Gen. 33.4 10. I am not Ignorant how some Learned Men have more charitable thoughts for Esau saying that he came here as a Friend to congratulate Jacob's return not as an Enemy to be reveng'd upon him and they render this plausible Reason for this opinion to wit If Esau could restrain himself when he was in his freshest and hottest pangs of Passion from a filial reverence to his aged Father over-awing the execution of his revengeful resolves it is
Revoltings from God after which they wandred thirty eight years in the Wilderness till all that Generation save Caleb and Joshua the two good Spies against ten bad ones Numb 13. were all worn out and who knows but God may wear out this Generation who have been polluted with the Superstition of the Land in the like manner and raise up a new Off-spring more pure in Gods Eye to inherit the Promises of the latter day c. Sometimes Israel was up among the Mountains and sometimes down among the Plains and Valleys Thus the Church of God hath her ups and downs still all along there is a mixture of Mercy with Judgment God never stirs up or pours down all his wrath Psal 78.38 but in the midst of wrath remembers mercy Hab. 3.2 And as Afflictions do abound so Consolations abound 2 Cor. 1.4 5. The sixth Remark in General is Israel's sins in the Wilderness which were many and great may mind us of our sins in our bewilder'd state As they were Murmurers loathers of Manna Tempters of Christ 1 Cor. 10.4 6 9 c. both unbelievers and presumptuous Numb 14.3 11 41. lusting after the Flesh-pots of Egypt Numb 11.5 they committed Fornication with the Daughters of Moab Numb 25. yea and gross Idolatry Exod. 32. in their Calf Worship and many more such sins insomuch that the Psalmist makes this complaint of them How did they provoke God in the VVilderness and grieve him in the Desart Psal 78.40 Ten times at least they tempted God the two first years Numb 14.22 How many times more in the other thirty eight years Nay the whole forty years God calls it one continued day of provocation Psal 95.8 9 10 11. Heb. 3.8 to 18. and Moses at his Death tells them from the very day of their coming out of Egypt they had been all along his Life of Government a Race of Rebels Deut. 31.27 c. The better that God was to them the worse they were to him as if God had hired them to be wicked and this was ordinary with them till God had worn them out God grant it may not be so with us The seventh General Remark is All sorts of Persons sinned against God in the VVilderness not only the mixt multitude of Strangers Numb 11.4 but the Congregation of Israel yea and their Princes also such as the ten Spies Dathan Abiram c. so likewise did the Levites as Korah and his Company yea Miriam the Prophetess and Aaron the High-priest with her Numb 12. over and above his making a Calf Exod. 32. and at the waters of Meribah Numb 26. Lastly even Moses himself at the same place for which he falls short of the Land of Promise The eighth General Remark is The various punishments God inflicted upon all those Sinners some in one way some in another some more some less are written cautions to us on whom the ends of the VVorld is come 1 Cor. 10.1 to 11. Heb. 3.17 and 4.2 The punishments which the Lord laid upon the disobedient were divers some were slain by the Sword of the Enemy as of the Amalekites Exod. 17. and of the Canaanites Numb 14.45 and of their own Brethren Exod 32.27 29. and Numb 25.5 Some were burnt with fire Numb 11.3 and 16.35 Some were swallow'd up of the Earth which Buried them quick ver 33. Some were kill'd by Serpents Numb 21.6 c. Some died of the Pestilence yea many ver 46 48. 1 Cor. 10.6 c. Psal 78.30 31. and generally all that Generation which were first mustered after their coming out of Egypt perished Numb 16.64 65. God consumed their days in vanity and their years in trouble Psal 78.33 or in terrour for they were continually in fear of Gods wrath of mischief from Enemies round about from fiery Serpents wild Beasts c. Hebr hasty terrour suddenly surprizing those Sinners as God had threatned them Levit. 26.14 to the end and all their Journeys were fruitless vanities because they could not come to Canaan Numb 14.29 The good Lord grant our Carcases may not so fall in this Wilderness condition as not to see what good the good God will certainly bring upon this Church c. The ninth General Remark is Nevertheless for his Names sake God magnified his Mercy towards them and their Posterity Psal 106.8 where he comes in with a non obstante as he doth Isa 57.17 and what people may he not thus save having other things to look after namely to make his power known than presently to punish his people when they most deserve it for he being full of compassion not standing upon Terms or taking Advantages Many a time turned he his anger away overcoming their provocations with his own patience and pity Never stirr'd up all his wrath letting fall only some drops of it but would not shed the whole shower of his wrath Psal 78.38 because he would ever reserve some Remnant of a Church to praise his Name on Earth therefore suffered he not their Sins to overcome his Mercy which still triumph'd over his Justice Jam. 2.12 if not the extremity thereof would soon destroy us all Psal 130.3 and 143.2 Lam. 3.22 Though their offences were aggravated by their Obligations making both Egypt and the VVilderness two Stages of astonishing wonders yet he remembred they were but Flesh frail and feeble in the faln Nature full of sin c. and a wind that passeth away Psal 78.39 this was Gods ground for cursing the ground no more Gen. 6.3 and 8.21 and for not making an utter end of Israel in the VVilderness but brought them to Canaan Psal 78. ver 54 c. Neh. 9.17.22 Ezek. 20.17 22. The tenth General Remark is Though Israel's maladies in the Wilderness were many and great yet the Lord so magnified his Mercy towards them as to make for them proportionable Remedies As their dangers were many and great accordingly were all along their Deliverances likewise As NB. 'T was very uncomfortable and hazardous to Travel in a way-less Wilderness this was their malady and misery which God graciously prevented with the blessing of his goodness Psal 21.3 in a threefold Remedy and Mercy for no fewer than three Guides God granted them First The Cloudy Pillar Exod. 13.21 22. which while they rested covered the whole Camp Psal 105.39 and when they marched the Cloud gathered up into the fashion of a Pillar and went directly before them Numb 9.15 c. Secondly They had Hobab Moses's Father-in-law to be instead of Eyes to them Numb 10.31 as Job was said to be Eyes to the blind to direct them in the right way Job 29.15 for Hobab or Jethro was well acquainted with the Situation of the Wilderness far better than they he being of that Countrey of Midian adjacent to it yea better than Moses though he had lived long thereabouts yet many particular passages might be forgotten and some so changed by the changeable Sands as to need a new direction Generals of Armies do
600000 Soldiers Every Man entering in straight before him there was no need of the falling of the whole Wall nor could that be but Rahab's House which was built on the Wall must fall with it As the peoples shouting did shew their Faith so might it shake the Wall in Gods Hands and no doubt but as it encouraged one another so it did profoundly confound discourage and terrifie the Enemy The Second Consequent is They utterly destroy'd all Mankind young and old and all Beâ—sts c. ver 21. Some suppose this an Act of Cruelty in the Army especially the Slaughter of all the Infants Answ 1. God had expresly commanded it Deut. 20.16 17. therefore was it Obedience to the Sovereign Lord of every Man's Life and who may do what he will with his own Matth. 20.15 and not Cruelty 2. Israel knew that the Sins of the Amorites were now full Gen. 15.16 They had fill'd up their Epha in Abominable wickedness therefore deserved the severest Punishments 3. As for the Infants they were guilty of Original sin whereof the wage is Death Rom. 6.23 They were at the disposal of their Creatour as the Clay is in the hands of the Potter besides seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings Job 42.3 We must not instruct God Job 40.2 nor be his Counsellor Rom. 11.34 and suppose them wholly innocent it was a favour to die in their Infancy rather than be reserved for such Dreadful Calamities as they that survived were exposed unto 't is no true mercy but foolish pity to spare those whom God will have destroyed 1 Kings 20.42 The Third Consequent is The saving of Rahab and all in her House ver 25. according to the Command ver 17. which Exception extended as some suppose to their Goods as well as to their Lives seeing 't is said all that she had ver 23. both the Persons and the Housholdstuff were brought without the Camp as unclean until they were legally purified Numb 31.19 20. and until Rahab and the Women by Baptism saith great Grotius and the Males by Circumcision were Incorporated into the Church unto which Rahab's good Counsel and this stupendious Miracle of God had undoubtedly prepared them All these were the first fruits of the Gentiles saved alive ver 25. notwithstanding those severe Commands to shew none of those Cursed Nations any mercy Exod. 23.32 33. and 34.12.15 Deut. 7.2 which must be moderated by a Common Equity the Life of the Law and taken conditionally if they renounce not their Idolatry and return not by Repentance unto God Thus as the Lord glorify'd his Justice in rooting out the rest of the Amorites as well as this Jericho so was he graciously pleased to glorifie his mercy to Rahab and her Kinsfolk as he did afterward to the Gibeonites Chap. 9 c. in saving them from that general Deluge of Destruction And that which giveth a greater lustre to this Work of Wonder is that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman whereas on the contrary Righteous Lot a Man of the greatest figure and Authority could not perswade so much as his two Sons in Law to escape the Flames of Sodom with him though he truly forewarn'd them yet he seem'd as a Mocker to them Gen. 19.14 Nor could great Abraham himself decoy his Kindred to Canaan along with him Gen. 12.3 Acts 7.3 Rahab out shines them both in her Success This seems a Type of our Joshua or Jesus to whom when Rahab that is the Church had submitted presently the Gentiles flock'd in for Salvation The Fourth Consequent is The severe Caution against Israel's Sacrilegiously robbing God of any part of his Right and that under the Penalty of a most direful Curse if any of them perverted any of the Accursed things to their own private use ver 18. according to the Law Deut. 7.26 This was fair warning for that soul Sinner Achan but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Silver-lover was daring and desperate as appeareth in the next Chapter c. Objection Seems not this too severe to forbid the Soldiers the Spoils of the City Answer 1. It was wonderful Continency in the Soldery now wanting all things of Country Provisions by their so long wandring in the Wilderness for 600000 Mens hands save only Achan's to be tyed up from taking Spoils and the Plunder of the Richest City in Canaan only by one little word of Command But 2. Jericho was the first fruits of that cursed Country so must wholly be devoted to God and offered up a whole Burnt-Offering 3. The hungry Soldiers might have been so glutted with the Spoils of this Rich City that it would in all likelihood have made them sitter for Idleness and Luxury than for marching forward in a Martial Conquest of Canaan 4. The whole Army being thus admonished by the prohibition and so the loss of their expected Prey might understand that the Conquest of Jericho was Accomplished solely by the Almighty Power of God and not by any of their Prowess and Valour as was afterwards done in Subduing all the other Cities 5. This Severity was Exercised upon this City at their first Landing in Canaan to strike the greater terrour upon the other Canaanitish Cities which they had to Conquer and if possible to bring them to Repentance and Submission N. B. But all the Silver and Gold except that of which Images were made that were utterly to be destroyed Exod. 32.20 Deut. 7.25 for preventing future Idolatry were purified by fire Numb 31.22 23. was wholly employ'd for Tabernacle Service and not for any private use ver 19. This Grand History of Jericho's Overthrow I cannot pass over without making some short Inferences in the Mystery thereof As First There is a Jericho within us a Law of Sin a foul Body of Corruption our unrenewed part We should go every Day once about its Walls as Israel did here and on the Sabbath Day seven times if we heartily wish the fall thereof Alas we War against our Corruptions but to half part so Conquer we but to half part Secondly As we should every day once at the least take a full view of those strong holds of Satan in us 2 Cor. 10.4 half about is not enough to tell all its Towers as Psal 48.12 So on the Sabbath Day we should view it seven times as much as on the Week day as God did then honour his Sabbath with the fall of Jericho's Walls upon that day So now our Spiritual Enemies receive the greatest damage upon our Sabbath Day therefore then go ye seven times about and do it not negligently they are cursed that do so Jer. 48.10 God will honour his own Day with their fall and by the help of David's God thou may leap over these Walls Psal 18.29 Thirdly We must in order hereunto frequent the means Gospel Ministers are the Rams Horns that are oft sounding and
History may be learned many Mysteries As 1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus but presently the Spiritual Enemies of the Soul muster up all their Forces against it as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here All that will live Godly must suffer Persecution 2 Tim. 3.12 and through many Tribulations we must enter into the Kingdom of God Acts 14.22 'T is not may but must in both places 2. The Soul when thus Assaulted must immediately send the Messenger of Prayer to its Joshua or Jesus crying Slack not thy hands but come to us quickly As those Gibeonites do here then Christ will come as the Roe leaping over Mountains c. Cant. 2.8.9.17 to Rescue it crying Come Lord Jesus come quickly Revel 22.20 3. As those New Converts the Gibeonites shewed their Confidence in that God whose Religion they had newly embraced therefore sent they for Joshua not at all doubting of Salvation by him So the like confidence should be found in all New-Converted Souls that their Joshua will relieve them and turn their Spirit of Bondage into the Spirit of Adoption Remarks upon the Second part to wit Preparations on both sides The First Remark is On the Enemies side a formidable Army is raised to destroy Gibeon which though it had obliged Israel had greatly disobliged the Canaanites by its defection Hereupon Adonizedek being possibly superior in Authority and having a power over the other four Kings musters up all his own and their Forces to devour poor Gibeon He was most forward in the Work because he was nearest the danger now the Question was Can the Prey Gibeon be taken from those Mighty Kings God Answers it The Prey of the Terrible shall be delivered Isa 49.24 25. as was done here The Second Remark is Joshua was as ready to defend Gibeon as the Five Kings were to devour it and he made as much haste to deliver the Gibeonites as they had done to deceive him He kept his Covenant sincerely with them without any Equivocation or Mental Reservation that Iesuitical Doctrine was not put into practice in that Day Joshua might have pretended though we have sworn not to slay you our selves yet are we not bound to keep others from slaying you To this I add the words of Sir Walter Rawleigh upon this very point and passage His Discourse on it deserves to be Writ in Letters of Gold saying Out of this History betwixt Joshua and the Gibeonites The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion it admitteth of no distinction nor leaveth it any hole at all to creep out no outlet to that cunning perfidiousness of this latter Age call'd Equivocation All Worshippers of Images are Men of an Apish Religion Certainly if it be permitted by the help of a Ridiculous Distinction or by a God-mocking Equivocation to swear one thing by the Name of the Living God and to reserve in silence a contrary intent the Estates of Men the Faith of Subjects to Kings of Servants to their Masters of Vassals to their Lords of Wives to their Husbands of Children to their Parents and of all Tryals of Right at Law will not only be made uncertain but also all the Chains whereby Freemen are bound in the World for publick Society are broke asunder Lamentable it is that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience He breaks no faith that hath none to break But whoever hath Faith and the fear of God dare not play with the severity of God's Commandments by any silly evasions Thus saith Sir Walter Rawleigh N. B. This may make a 11th Evidence of the lawulness of Joshua's League for saving the Gibeonites Lives for then God would not have encourag'd Joshua in so doing ver 8. And here we have a 12th Evidence that Joshua so carefully and conscienciously keeps this Covenant c. Remarks upon the Third Part Joshua's Victory be many The First Remark is The time when ver 9. where we have the manner how he obtain'd it He marcheth all Night and fighteth for the Gibeonites all the Day scorning as once a brave General said to steal a Victory in the Dark he will have Day-light to be a Witness of the Glory of it and those Cursed Canaanites shall behold it in their own Slaughter though it be said Joshua marched all the Night yet it is not said that in one Nights space he came from Gilgal to Gibeon for that seems impracticable seeing the distance between those two places is supposed to be 26 Miles too far for an Army to march in one Night therefore part of the foregoing or of the following Day may be added to it However he so marched as to surprize the Enemy and to set upon them suddenly before they were aware of him The Politicks of War say That a secure surprized and unprepared Adversary is soonest overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lingring loitering delays must be used in War was Caesar's Motto He used not that trifling trick of Shall I shall I but falls on with expedition Themistocles being asked how he won so many Victories Did excellently answer I overcome my Friends with patience and my Foes with speed This latter did Joshua here Objection But what needed Joshua put himself and his Army to all this toilsom travel by Night bereaving themselves of their Natural Rest which should have fitted them for the better fighting the next Day when he was Assured of Victory by the Lord whom probably he had consulted with by the Urim and Thummim ver 8. Policy seems superfluous Answer The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement must never be Interpreted for fostering Humane Negligence or for forestalling Man's Indeavours for all prudent means must be used by Man in a way of Subordination and subserviency to the Promise and Providence of God Thus did Joshua here c. The Second Remark is The means whereby this Victory was obtained The principal Agent was the Lord of Hosts therefore 't is said The Lord discomfited them before Israel ver 10. The Glory of this Victory is Attributed to God His right Hand and his holy Arm got himself the Victory Psal 98.1 the Instruments the Lord used herein are two 1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight And 2. Israel's Sword cutting down all they overtook on Earth ver 11.19 20 21. The Lords Hail-stones mixed with Thunderbolts as Josephus saith and Habb 3.11 makes it probable did hit and kill more than Israel's Sword and this Miracle was attended with another Miracle that these huge Hail-stones should only hit the flying Canaanites yet altogether miss the pursuing Israelites who were all along at the very Heels of them and must needs be intermingled with them seeing they
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
Canaanites as it is supposed under the Conduct of Caleb their General Judg. 1 2. did likewise lead up the People in the War against Benjamin Judg. 20.18 but Dr. Lightfoot steps farther beyond Sir Walter Rawleigh's Probability and fixeth those Stories in this place as most proper which he proveth by many Arguments aforementioned Judg. 2. from ver 11. to the end together with the Seven first Verses of Judg. 3. give us a General Account of the History of the Judges whom the Lord raised up successively after this time when God had been so highly provoked by his Covenanted People in their Manifold Apostacies and Idolatries as to sell them several times into Oppressours Hands for Judg. 2.16 is an Epitome of the whole History of the Judges saying Nevertheless the Lord raised up Judges who delivered them c. which containeth the Stories of all the Judges from Joshua to Samson from hence to the end of the Sixteenth Chapter clearly demonstrating that marvelous Circle which God went in with his People When they sinned they were cast down into the hands of Tyrants when they Repented God raised them up by sundry Judges out of the Tyrant's Hands as there is a Vicissitude of Nights and Days so there was of Israels Miseries and Mercies God checkered his Providences toward them sometime with Black and sometimes with White and Checker'd-Work is beautiful Work when Miseries and Mercies are after a comely Manner interwoven and God's People have their Interchanges of Joys and Sorrows while they are below Psal 55.19 Men fear God by having changes with David not otherwise c. Thus it was with Israel in Canaan that Land of Hills and Vales of Vp 's and Down's Deut. 11.11 Sometimes they were up on Hills of Prosperity and at other times they were down in the Valleys of Adversity God goes in a Circle with them and when they were brought to the lowest Ebb He that was seen in the Mount with Isaac Gen. 22.14 was seen in the Valley with Israel to mount them up again God by every Judge he raised up for them in their low Estate turned Israel's Sighing into Singing their Musing into Musick their Tears into Triumph and their wringing of Hands for Grief into clapping of Hands for Joy c. Judges CHAP. III. JUdges the Third gives a Narrative of three several Slaveries and most grievous Oppressions into which God sold his People for their most Grievous Sins As 1. By the Syrians from ver 1. to the 11th 2. By the Moabites from ver 12. to ver 30. 3. By the Philislines ver 31. The first under the Syrians is described First By the Causes of that Slavery As 1 The Procuring Cause namely Israel's sins such as their toleration of those wicked Nations among them ver 5. their Marriages with them whereby they became corrupted ver 6. and then their Apostacy and Idolatry ver 6 7. 2. The Efficient Cause the Lord sold them for those aforesaid sins into the hands of the Syrians 3. The Material Cause they were made Slaves and Vassals to the King Cushan-Reshathaim whom they served eight Years ver 8. Secondly Their Deliverance from this Slavery is described 1. By the Deliverer the Lord. 2. The Motive thereunto the Penitent Cries of his People 3. The Instrument in God's Hand to work their Deliverance was Othniel ver 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto and who subdued the Oppressour ver 10. and gave rest to the Land Forty Years and then Died verse 11. Remarks hereupon are First This was the first Servitude and Slavery of the Israelites ever since they came out of their House of Bondage in Egypt For now such Detestable Apostacy was found in Israel as Heaven and Earth had cause to be ashamed of Jerem. 2.12 13. therefore is he made a Slave and Servant ver 14. The spreading of Idolatry from Micah's House over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes how mixed Marriages with the Cursed Canaanites did undo Israel and brought them to serve Baalim and Ashtaroth the He-Gods and the She-Gods of the Heathen or the Sun and Moon which many of the Pagans Worshipped all which was expresly contrary both to God's Command Deut. 4.19 and 7.1.3 5. and Exod. 34.13.16 c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time and lately renewed and ratified once and again in the Days of Joshua Now because they forgot their Covenant and forsook their God turning to Dumb Idols c. They that would not serve the Lord in the Abundance of all things with Gladness shall serve their Enemies in the want of all things with sadness Deut. 28.47 48. therefore God forsook them that they might know the Worth of his Service by the Want of it under Woful Miseries 2 Chron. 12.8 The Second Remark is As this was the first Oppression that Israel met with after their coming out of Egypt so this King of Syria was their Oppressor His Name is Notable and Terrible Cushan Reshathaim which the Chaldee rendreth Chusan Impij a wicked King of Reshang wicked Hâ—br and this teacheth how Tyrants delight in Terrible Names and Titles His Name here is Verbum sesqui pedale as Horace doth Phrase it a bombasting Name that fills the mouth of the pronouncer of it top full and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation not unlike to that formidable Name of the Zanzummime Giants Deut. 2.20 The Country of this King is call'd Mesopotamia Hebr. Aram-Naharaim that is the Country of Syria which is Situated between the two Famous Rivers Tigris and Euphrates from whence it hath its Name in the Dual Number This was the Country where Abraham lived with Terah Nahor and Lot before he removed to Canaan Gen. 11.32 and 12.4 5. and Acts 7.2 3 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban Gen. 28.2.5 As Laban the Syrian had been exceeding injurious to Jacob's Posterity their Slavery at this time and place might mind them of that of their Patriarch long before to hide Pride from them Job 33.17 N. B. This King had God's Commission as well as his Permission to oppress Israel for God sold them into this King's hands renouncing his own right in them and delivering them up to him as the Seller the thing sold into the hands of the Buyer and yet was he but a Lessee his Possession was by vertue of a Lease and that only a Lease limited to eight years which some Interpreters suppose was the very term of time wherein so long Israel had served Idols in the Groves the Prince of Darkness directing them to those Dark Places the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness It surely
and Breeding Thus the People wondered at this change in Saul whom they look'd upon as fitter to look to his Fathers Asses than to bear his part in the Holy Exercises of the Prophets until one wiser than the rest supposed to be the Provost of the Colledge said to them Wonder not my Sons at this Change for those Gifts come not by Nature or Art but by Grace they come from God who is a free Agent and inspires whom he pleaseth N. B. Thus another Saul was as much wondered at when of a Persecutor the Lord made him a Preacher Acts 9.21 and the other Apostles were no less wondered at when Illiterate Fishermen were changed into Learned Fishers of Men Acts 2.7 8. and 4.13 and no less was our Lord himself wondered at Mark 6.2 3. John 7.15 As to the fourth Signal of Saul's tarrying for Samuel Seven Days at Gilgal which probably was propounded as a standing Law to him in cases of Emergency as Invasion of Enemies c. v. 8 9. Though Saul kept this Rule of Samuel exactly chap. 11.14 15. yet he basely broke it in chap. 13.8 in not staying to the last hour of the Seventh Day for which Foolish Action Samuel sharply reproves him ver 13. chap. 13 c. Josephus saith He fail'd in this constant Rule The Third Remark is Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity c. N. B. First His Piety appeareth v. 13. no sooner were his Prophetick Raptures over but he resorts to the Synagogue or place of Divine Worship with his Fellow-Prophets both to Praise God for his Divine Call to such an High Advancement and to Pray unto him for his Protection and Direction therein c. N. B. Secondly His Modesty in his Taciturnity and Reservedness towards his Uncle who being there present and observing this unexpected alteration in his Nephew made him the more inquisitive about his Journey suspecting something extraordinary had happened to him that had caused this strange change Saul answers his Vncle that Samuel told him the Asses were found but not a word of his finding a Kingdom v. 14 15 16. Josephus renders two very good Reasons of Saul's silence in this business First Lest if his Uncle had believed it Saul had then been matter of envy to his Superior seeing the Nephew preferr'd before him Secondly If be had not believed it then would he have jeared Saul for a Proud Ambitious and Imperious Fool. I Add Thirdly Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy Chap. 9.25 26 27. Fourthly This was Sauls Humble modesty as was that afterward of Hiding himself behind the stuff when chosen King v. 22. Fifthly And it was certainly Saul's Prudence to be silent in such a case and on good grounds not to divulge it before the due time The Fourth Remark is Sauls Publick Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto This Publick Work is expressed in Antecedents Concomitants and Consequents First the Antecedents be two 1. Samuel the Judge calls a Parliament at Mizpeh v. 17. where all Israel had met before upon a solemn ocasion Chap. 7.5 and some suppose that the Ark was carryed thither and the High Priest with the Vrim and Thummim was present to consult about the New King because it is said here Vnto the Lord But God is present in all the Assemblies of his Saints 2 Chron. 19.6 Psal 82.1 c. 2. Samuel's Expostulation with this Parliament in the Name of the Lord wherein he opposeth the transcendent favours of God who had hitherto been their King both Governing and Defending Israel with the Ingratitude Incredulity and Folly of Israel v. 18 19. As if he had said thus What a Company of Fools are ye that will rather place your confidence in a Man whom you know not how he will prove than in God whose power and goodness you have so much and so long experienced and you still persist in rejecting Gods Government refusing to be ruled by any Reason but still call for a King upon any condition Secondly The Concomitants 1. Lots of the Lord 's ordering Prov. 16.33 are cast upon the Tribes and Benjamin was taken though God had promised it to Judah to whom the Kingdom was after given by God in love yet now it is given to Benjamin in Anger Hos 13.11 The Foolish People as it were did now force it from God so it was given to this obscure Tribe to an obscure Family to an obscure Houshold and to an obscure Person v. 20 21. Saul was pitched on by Lot as Achan had been Josh 7.14 but for another end 2. When Saul should have been presented great out-cries were made for him but he could not be found until either the High-Priest by the Urim if the Ark was there or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking the Oracle told him He lay hid among the Carriages V. 22. which Saul did both Modestly as sensible of his own unworthiness and Prudently as one that would be Passive in his own preferment which he well knew would so much the more commend him to the People Who 3. Ran to fetch him forth and received their new King with loud Acclamations and the louder when they saw him more personable and overtopping than any of the People v. 23 24. 4. Samuel then drew up a Magna Charta to keep the Beam even betwixt Soveraignty and Subjection shewing not the manner of a King of which he had spoken before Chap. 8 9 10 c. what a King would commonly prove to be when he degenerates into a Tyrant thinking it not enough to be above man only but to be above all Mankind also ruling so absolutely as if they were Gods But here it is The manner of the Kingdom v. 25. Namely the Laws of God limiting Kingly power in Man and declaring what a King ought to be according to Deut. 17.14 15 16 c. Ezek 45.9 10 and 46.16 Rom. 13.1 1 Tim. 2.2 Thirdly The Consequents hereof were 1. The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul's Election 2. Saul's departure and living privately at Gibeah having only a Royal Guard to conduct him thither where he waited for an opportunity of shewing himself a King rather by his Actions than by his Words to the silenceing of those Male-contents that opposed him at his Election And â—uch an opportunity Saul soon obtained Chap. 11. 3. The two factions among the Pâ—â—â—e The First Was those that owned Saul for their King and the Reason is rendred Because God had touched their Hearts v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality but now when they saw God himself had set a King over them they made Conscience of their Duty in obeying him
1 Tim. 5.6 The 2d Remark is The Philistine's fresh Invasion of Judea whereof we have an account and the occasion of it ver 2 3 4 5 17 18 23. The old Enemy of Israel the Philistines mustars Thirty thousand Charets and six thousand horse-men and foot-men innumerable ver 5. Josephus saith They were three hundred thousand foot-men and Invaded the Land N. B. The Provocation was this The first Design of Saul and Jonathan was to free Judea of the Garrisons or Cittadels which the Philistines had framed therein to suppress all Seditions and to keep the Israelites in subjection to them after they had got Dominion over them Therefore this new King and his Son Jonathan by his Fathers order fall upon the Philistines at Geba in Benjamin not far from Gibeah that their own Country might first be cleared of their Oppressors Jonathan a brave Heroick Prince with his small Band of Men and those badly Armed for the Philistines had either slain all their Black-Smiths or carried them away so as neither Sword nor Spear was found with any Israelite save with Saul and Jonathan ver 19 20 21 22. falls upon them in the night as is well supposed when the Guard of the Garrison was fast asleep and with their Clubs and Instruments of Agriculture c. slew the Souldiers and took the Cittadel into his hand N. B. Saul knew well that this was enough to anger those Wasps the Philistines to be thus driven out of any of their Hives or Holes he hereupon sounds an Alarm of War all the Country over ver 3 4. and indeed because God was not consulted with by Samuel this Noble Exploit of Heroick Jonathan proved not as yet so happy and successful for the Spoilers from the Philistines Innumerable Army turned three ways to waste Israel's Country and to plunder at pleasure there being none but a naked People to prevent those Woes of War c. ver 17 18. The 3d. Remark is Israel's Malady was mighty but their Remedy was impotent and inconsiderable notwithstanding their New King ver 5 6 7. Their Enemies the Philistines filled the whole Fields with their Forces The Israelites were sensible how they stank in the Nostrils of their Foes the Philistines ver 4 who would now undoubtedly devour them with their vast Multitudes ver 5. This great strait did greatly distress them ver 6. And tho' Saul their New King had sounded a Trumpet to call all the Tribes together to his Camp for their own defence yet most of them did desert him some hiding themselves in several Holes ver 6 and others shrank and sneaked away over Jordan to be farther off from Danger ver 7. so that there remained only Six hundred Men to follow Saul ver 15. and even those few followed him trembling ver 7. a likely Army to Conquer an Enemy that so far exceeded them in Arms Order Number and Câ—urage N. B. Oh what a sad prospect have we here of Israel who had promised themselves such profound Prosperity might they but once be honoured with having a King and now they have him with a vengeance 't was now worse with them than it had been in the Time of the Judges God loves to confute the Vanity of Men when they put their Trust in an Arm of Flesh they had formerly presumed a King would cure them of all Disasters and now that Carnal Confidence concludeth in this present Confusion God learning them this Lesson that they no less needed his Help now with a King than they did before when they had no King It was not in the power of a Prince to procure their Peace without God's favour N. B. 'T is the Prerogative of the Prince of Peace who will cause the strongest Sinew in the Arm of Flesh to crack when he takes Men to task as he did here Israel The 4th Remark is Saul's sorry Remedy against his present Malady in Sacrificing before Samuel came to him ver 8 9 10 11 12. Samuel had given to Saul a standing Rule to observe while they two lived Thou shalt tarry at Gilgal seven days until I come and offer Sacrifice c. Chap. 10.8 This Rule Saul should have observed in all Times of Difficulty such as Invasion of Enemies c. Where Josephus affirms that this was to be constantly practised upon all such Occasions though it be but once Related to be done And Saul here staid not compleat seven Days seeing the last Day was not finished when Samuel came to Gilgal for he came upon the Seventh Day with a purpose to Sacrifice but Saul too short Spirited had done it before N. B. The same Saul who had been among the Prophets Chap. 10.12 will likewise intrude himself here to be now among the Priests His Patience had not its perfect work Jam. 1.3 4 He staid not out his full time and no doubt but Samuel had Divine Direction for his staying so long before he came upon the Seventh Day to Discover the Hypocrisie that lay lurking in Saul's Heart For Samuel came soon enough to Offer up the Evening-Sacrifice which was to be done before Sun-setting Exod. 29.38 39. So Saul waited only six whole Days and but a part of the seventh upon which Day Saul said Bring the Burnt-Offering c. to me If he offer'd it with his own hands as Vzziah did after his sin was the greater but Samuel came before he had offer'd the Peace Offering N. B. How Samuel resented Saul's Precipitancy we are told ver 10 11 12 13 14. Saul indeed would have salv'd up the matter had it been practicable when his own heart had smote him at the Tidings of Samuel's approach for what he had done and therefore gave he him a double honour both of meeting and of saluting him v. 10. saying The Lord Bless thee the common Salutation Samuel desirous to bring Saul to a sense and Confession of his sin asks him What hast thou done Though he knew well enough the Altar still smoaking with his Sacrifice Saul's Answer v. 11 12. discovers his Hypocrisie that by no means would be brought to Accuse himself He doth not only excuse himself but also he accuseth all others he could think of As 1. His Soldiers for running from him 2. His Enemies for pressing so hard upon him And 3. Samuel himself for not coming within the time appointed as one who had forgot his own promise c. Yea and 4. God himself as we may say must not escape his censure saying I feared God would be angry if I neglected this Duty as if the Lord loved the breach of his own Law N. B. Samuel replys v. 13 15. wherein 1. He Tantamount calls Saul Fool a word that seems too sawcy from a Subject to a King but Samuel stood in God's stead here Thus the Prophets used to deal roundly with Kings in the Name of the Lord as 1 Kings 14.6 and 18.18 and 21.19 and 2 Kings 1.16 and 3.13 14 c. and surely Samuel said right
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâ—id to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeâ—â—s with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
her Life went like a Dagger to his Heart and she backs her prudent Petition with this Confirmation ver 4. saying 1. All our lives are sold by the Craft and Cruelty of that Man who offer'd ten thousand Talents to purchase our Destruction without any Exception of my own Person and she 2. Relates the very Words of that cruel Decree to make the King more sensible how Haman had supplanted him and what he had by Haman's wiles consented to And 3. She saith Had we been â—â—ld into Bondage only I had been Silent tho all Haman is worth cannot countervail the King's Damage thereby for then saith Osiander the King must lose his Queen whom he loveth but if all the Jews be slaughtered not only the Queen must lose her Life but also the King will lose an ineffable Tribute from that painful People Such variety of Arguments and cogent Expressions Esther here useth to make the deeper Impression upon the King's Mind Remark the Third Esther's Oration so incensed the King that from an enraged Mind he doubled his words Vaiomer Vaiomer Hebr. He Said and he Said ver 5. Who is that Sirrah and where is that Sirrah he that durst presume in his heart to do so It seems saith a Learned Expositor that the King did not yet by all Esther's Aggravations understand whom she meant so high an opinion he had of his Right Bye Haman Therefore not thinking this Presumer was so near at hand he hastily asks Esther c. Esther hereupon points him out as the Enemy present and points him out in his proper Colours ver 6. not at all fearing the Face of Haughty Haman then present saith Bonartius When she had found a fit season that God had put into her hands she takes hold of the opportunity strikes while the Iron was Hot and with great Courage calls Haman a Man made up of Mischief no word could she find bad enough for him unless it were Harang Hebr. which signifies the Naughtiest of all Naughts c. That she should speak thus to the King and of his so great Favourite too and that before Haman's very Face must undoubtedly be the work of her Faith and the fruit of her Fasting and Prayer c. Remark the Fourth The Effects of Esther's Oration 1. Upon Haman who being convinced in his own conscience that the Queen's Accusation was all true and that the King was conscious how Treacherous he had been in his greatest Trust this not only Muzzl'd his Mouth so that he had nothing to say for himself but also confounded his Mind ver 6. even at the Banquet whereof he had so boasted Chap. 5.12 This foul Storm fell upon him when he had promis'd to himself one of the fairest Days he ever had This is the Portion of the Wicked in the fulness of their sufficiency to fall into Straits Job 20.22 2ly The Effects upon the King He rose up in a Rage and slings away in a Chafe ver 7. as not enduring saith Drusius to look upon such a cursed Catiff he was no longer able to abide the presence of such a pestilent Person c. The King takes a turn or two in the Garden partly to cool his inflamed Spirits partly to consider within himself how he had lost his Love upon so unworthy a Wretch in over-rashly trusting him with so much Power which he had most Treacherously Abused to the hazarding of the Queen's Life and the Lives of millions of his Innocent Subjects And partly to bethink himself not only of the Heinousness of Haman's Crime but also what Punishment to inflict upon so prodigious a Criminal Remark the Fifth Haman while the King had in his fury withdrawn himself Humbles himself before the Queen to make Request for his Life ver 7. observing the violent commotions of the King's Passions this put him into a dreadful consternation concluding his doom of Destruction was determin'd Hereupon he falls down at the Queen's Feet saith Vatablus and catches hold of the Queen's Knees saith Athanasius begging her with his utmost earnestness to Intercede for him to the King but Esther knew Haman too well to befriend him so far That Pious Queen was undoubtedly acquainted with what Solomon had said A Man that doth violence to the blood of any Person shall flee to the Pit let no Man stay him Prov. 28.17 and Esther not mediating for Mercy in his desperate Case may be justified from that of the Apostle Let him have Judgment without Mercy that hath shew'd no Mercy Jam. 2.13 hence she saith Let him lie for me and die according to his deserts c. N. B. The wonderful Whirling about of that greatest Wheel of Divine Providence and that all upon the sudden even in a moment here Behold yesterday haughty Haman the Highest of all the Princes next to the King himself is this day fallen down groveling upon the ground before the Queen whom he had designed for Death Behold here saith an Interpreter he that had been bowed unto by all Men is now upon his Knees before a Woman He that was a proud profess'd Enemy to all the Jews is here an humble Supplicant to one Jewess He that had contriv'd and determin'd the Death of that whole People is now earnestly begging for his own Life And he that had provided a Gallows to hang Mordecai upon it fears nothing more now than that himself should be hanged thereon He felt his own Gallows groaning for his own Carcass Remark the Sixth The King returns out of his Palace-Garden when these Passages aforesaid were transacting ver 8. He finds Haman in this posture of cleaving close unto the Queen's Knees upon the Banqueting Bed as her humble Supplicant The angry King was willing to misinterpret this Action and to take all at the worst N. B. How oft might Haman have done so and more while he was in favour without being censured Actions are not the same when the Man alters and under any Alienation of Affections The King saith now of this grand Favourite Will he force the Queen before my face c. This he said saith A. Lapide partly out of Passion and partly out of Jealousie for Persian Kings saith Bonartius were always Jealous concerning their Wives and would not suffer them to be seen of Strangers so Josephus and Plutarch affirm Grotius observes Tho' the King were unjust in thus judging amiss of Haman yet God was Righteous in measuring to him as he had measured to others in his slandering so many Innocents whom he design'd to destroy yea the Queen her self he would have forced out of her Life These angry words of the King was the Messenger of Death to Haman the Courtiers presently cover his Face that the King might no more be incensed with the sight of him saith Lyra. Remark the Seventh Haman's Condemnation ver 9. whereof the covering of his Head was the fore-running Sign Not a Man among all the Courtiers opens his mouth for Haman but all against him being
Impediments First A Double Derision 1. Of Sanballat ver 1 2. And 2. Of Tobiah ver 3. together with a Double Remedy to this Double Malady ver 4 5 6. 2dly The Adversaries Conspiracy ver 7 8. and the Antidote against that Evil also ver 9 10. 3dly Their Ambushment Discover'd ver 11 to 14. Remarks upon their Discouragements are 1. The Devil and his Imps have ever been utter Enemies to Reformation as the setting up of God's Spiritual Worship is called Heb. 9.10 All Reformers both before in and after this time met with much opposition Mark 1. Sanballat counterfeited contempt with his mouth saith Wolphius when he had both Fear Grief and Anger really in his heart He fleer'd and jeer'd the Jews before Tobiah and Geshem his Companions ver 3. and Chap. 2.19 and before the Soldiers that were in Samaria that they might not suffer saith Junius the Walls to be perfected but hinder their quick dispatch as if they would do all in one Day ver 2. Mark 2. Tobiah a Loaf of the same Leaven and Fellow scoffer Taunted the feeble Jews for building so weak a Wall with their revived Rubbish that a feeble Fox may easily scratch down or scrape through saith Sanctius much more the Samaritan Soldiers ver 3. Mark 3. The Remedy to this Malady ver 4.5 6. Nehemiah's Prayer Those cruel Mockings so call'd Hebr. 11.36 were such a sore Trial to this good Man that he could no way qualifie his Mind but by an Holy Vent Heavenward and so turning the Mockers over to God that he might take an order with them Nor is his Prayer saith Erpenius any harsh Imprecation but rather an Holy Prediction and Approbation of Divine Justice He prays they might not pass unpunish'd lest others saith Wolphius should be harden'd in their hatred and opposition of God's Work and also for God's own Glory says Masius Mark 4. God's Answer to his Prayer was The Builders took Courage and carry'd up the Wall to a greater Height the lowness whereof as Sanctius well observeth Tobiah had scoffed as most easily Scaled God made their minds more willing to Work because they met with much Opposition Remark the Second When these Scoffers saw their Scoffing ineffectual they Conspire to Assault them by force and to turn their sharp Words into sharper Swords to this purpose they raise up a Rabble of Rebels the Arabians Ammonites and Ashdodites to assist them in carrying on this Conspiracy and to wage War against these New Walls ver 7 8. This puts Nehemiah upon Prayer again to God who was his safest Sanctuary Prov. 18.10 yet sets a Watch too not daring to tempt God by neglect of means says Osiander N. B. This good Man Acts according to the Counsel of Christ Watch and Pray Luke 21.36 Notwithstanding some of the principal Builders of the Tribe of Judah began to Murmur and Mutiny against Nehemiah being wearied with their tedious Work and affrighted saith Junius with the terrible Threatning of their Adversaries ver 10. Judah's Eschutcheon was a Lion Genesis 49.9 10. but here he is unlike himself and degenerates into an Hart a timorous Creature that runs away when Danger appeareth Remark the Third The Ambushments the Adversaries lay for surprizing the Builders at unawares were Timely Discover'd ver 11 to 14. Mark 1. The Ambush was Seated so secretly that they did promise to themselves that their Plot and Project would prosper and that they should so unexpectedly Assault them before they could foresee their Danger or be able to prevent it ver 11. Mark 2. But the Jews which were Dwellers dispersed in Samaria and Arabia saith Wolphius understood their Plot and often-times gave Intelligence of it to the Builders ver 12. This was a Friendly Office of Brethren that sympathiz'd with the Body Mark 3. This Premonition became its Prevention Hereupon Nehemiah took the Workmen off from their Work and made them stand upon their Guard appointing them their Stations c. ver 13. that if the Enemy had attempted to Assault them by climbing up saith Wolphius they might beat them down by Darts and Stones Mark 4. The most pithy and pathetical Oration of Nehemiah to Encourage the Timorous ver 14. bidding them Fear God and then they need fear no Man for God is a Defence to his Friends but an Offence to his Foes Fight so you for your Wives Children and Houses The Second Part is the Consequents of this Conspiracy ver 15 to 23. Remark the First The Adversaries putting their Confidence saith Wolphius in their own Silence Secresie and Suddenness of their Assault but perceiving their Plot was both Discover'd and Disappointed they became Crest-faln and durst not Advance they had hop'd to rush in upon them before they could either know or see them ver 11. forgetting him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-eye and Omniscient even this same God brought their Counsel to nought ver 15. as he did those in David's days Psal 33. 10 11. N. B. We may trust God in our Spiritual Armour against Satan Ephes 6.12 Remark the Second The Enemy being thus frustrated the Builders Return all to their Work ver 15. over whom Nehemiah settles a Standing Guard and appoints every Workman to have his Sword girded by his Side that at the sound of the Trumpet they might be ready to beat off the Enemy seeking to surprize them ver 16 17 18 to whom also Nehemiah made a most Encouraging Oration ver 19 20. saying Our God shall Fight for us as Psal 24.8 David did then the fear of the Enemy did no more weaken but waken the Workmen to Work early and late redoubling their Diligence and not putting off their Cloaths by Night ver 21 22 23. Nehemiah CHAP. V. THIS Chapter consists of Three Parts First A Sedition in the City Secondly Its Pacification And Thirdly The Settlement of the City in Peace Remarks upon the First Part First The Great Outcry of the Poor against the Rich for Oppressing them after a most grievous manner as is described ver 1 2 3 4 5. wherein Mark 1. Vaish Asher Omerims Hebr. ver 1. which Emphatically signifies saith Junius there was a great Outcry of the Mobile such as Seditious ones use to set up in their outragious Uproars when under some grievous Oppression and greatly pinched with Penury and Poverty Venter non habet Aures The Belly hath no Ears but it had here many Mouths to make many piteous Outcries Mark 2. These Poor Men and their Wives cryed out Our Children are many which was a Blessing in it self Psal 127.5 but to us saith Junius 't is turn'd into a bitter Curse when we have not Food and Raiment for them all but as here it was they mourned that they had more Mouths than Meat c. therefore say they we are constrained by compulsive want to Pawn our Children to Rich Creditors so that we take up Corn to keep them Alive v. 2. until we can Redeem them which we are never like to do
puts wicked Craft out of Countenance that for a need Sanballat was such an one as could suck such a Lye out of his own Fingers-Ends as he had done before in Ezra 4.13 Vatablus saith Nehemiah's Answer to Sanballat ver 8. was Tu mentiris 't is a Fiction of thy own framing and Geshem must be its Patron c. yea he passeth his Judgment upon the Plot ver 9. that it was only to make them afraid while he thus Ranted at randome that the King of Persia would not only judge him and the Jews but also himself and his Samaritans saith Osiander on this Report However at this pinch saith Masius out of Junius Nehemiah daâ—teth out a short but Pithy Ejaculation in four Words Hebr. to the Lord Saying These Men would weaken my Hands but thou the Captain of my Salvation strengthen thy Soldiers Hands Having dispatch'd the External Impediment we come to the Internal Remark the First When the Devil found his Tools from without Sanballat c. to fail him he now that he might not starve his Work for want of Instruments makes a new Experiment of other Tools from within the Principal whereof was Shemaiah a Priest who only pretended himself a Prophet though only made so by Tobiah's Gold that had hired him to this pretence and who like a grand Devotionist shut himself up in his Chamber that he had in the Temple among all the other Priests Chambers here saith Menochius he pretended to Pray for the Preservation of Nehemiah who as he Prophesy'd was in great Danger of Death that very Night ver 10. and therefore perswades him to secure himself in the Temple which was saith Wolphius as a strong Castle beside the sacredness of the Place which Sanballat durst not attempt especially while the City-gates are not yet Compleated Oh deep Dissimulation however Nehemiah looking on him as a Friend went to him to know the meaning of his becoming an Anchoret who then would make him believe his eminent and sudden Danger to which he was subborn'd by Sanballat in Imprisoning himself from pretended fear c. Remark the Second Nehemiah rejecteth the Counsel of this false Prophet from many Topicks As 1. Because it was base and below his Dignity to embrace it ver 11. he accounted it better saith A Lapide to dye bravely like a Captain than to fly basely like a Coward and as a Malefactor take Sanctuary in the Temple c. 3. Because it was false ver 12 13. his Sagacity discerned that Shemaiah was but Sanballat and Tohiah's Hireling a meer Mercenary that had sold his Tongue to tell Lies Nehemiah perceiv'd it false Counsel because saith Wolphius it was quite contrary to God's Counsel given to him to Compleat the City c. N.B. God's Word is the best Touch-stone to try Truth by And 3. Because it was Impious Counsel to make him Sin out of fear ver 13. which be was most afraid to do but resolves against it and to commit himself to God who had hitherto so protected and prospered him and not to Sin by distrust as this Priest did c. Remark the Third Then makes he God his Chancellour being yet unable to relieve himself by Law he remits Justice into God's Holy Hands for revenge upon Tobiah and Sanballat Enemies without and upon Shemiah and his Mistriss and false Prophetess Noadiah Traitors within and many more pretending Prophets all Pensioners to the Publick Adversary ver 14. which Nehemiah would not Name saith Wolphius prudently yielding so far to the sad Circumstances of his Day his Dolour in pacifying the late Sedition Chap. 5. made him thus wary well-knowing how many were still discontented some because so much as they would was not given them and others because more than they thought just was taken from them these were brib'd to betray and disgrace him so he remits all to a just God Remark the Fourth The wonderful and quick dispatch of Nehemiah's Compleating the Walls and Gates to the confounding of all his Enemies ver 15 16. All was perfected in fifty two Days in Elul or sixth Month our August c. Mark 1. Lyra and other Learned Men render Reasons of this speed As 1. For Accomplishing Daniel 's Prophecy Dan. 9.25 2. The Date is from Sanballat 's Letter to Nehemiah 3. Only breaches here and there in the Walls were repaired having most of the materials still remaining in the Rubbish 4. The Multitude of Men employed to carry on each their Part and Princes present to prick them on 5. The Gates are not said saith Sanctius to be built a new but only the Doors 6. But above all God help'd them as their Enemies confess'd therefore Josephus is mistaken in saying it was two Years and three Months in doing Sanctius saith Nehemiah made this haste for his returning the sooner to the King and Queen to both whom he was exceeding Dear so would not be longer absent from them N.B. Beda adds it was done iâ— all Parts in the sixth Month both to Answer the six Days of God's working to make the World after which a Rest followed And also the six Ages of the World spent in Tail and Travel then cometh the Sabbath of Rest in a better Age. N.B. This sixth Month was call'd Elul Hebr. the Radix or Root whereof signifies Nothing because as is supposed their Corn being all at that Time Reaped there remained then Nothing upon the Ground Remark the Fifth and Last upon the sixth Chapter is The Conspiracy of the Nobles or White-ones Hebr. with Tobiah c. ver 17 18 19. Mark 1. Those Nobles cloath'd with White Garments had black and sooty Souls under them in Confederating with the Churche's Enemies even in a Time when the Walls were built and Nehemiah was still present saith Masius Mark 2. These Nobles are named and branded as Pensioners to Tobiah not only corresponding with him by Letters but also had sworn to be true to him against Nehemiah and against their own City and Nation and the Church of God Mark 3. Some of those Nobles had seemed forward for the Work and had help'd to build the Wall Chap. 3.4 yet now shew themselves in their Colours discovering that they were but painted Hypocrites Mark 4. 'T is said of them Tobathau Omerim Hebr. they spake good of Tobiah alluding to his Name though he had little enough of goodness and they Hypocrites had as little skill to judge aright of it but this Corruption came in as a curse upon them for their mixt Marriages with the Pagans which is noted here to shew how necessary it had been in Godly Ezra to disanull all such unlawful and mischievous Matches Nehemiah CHAP. VII THIS Chapter demonstrates three things First How Nehemiah prudently improved the Walls when finished and the Doors when set up by appointing a faithful Watch over the Walls and Gates so soon as the Levites had celebrated the Dedication of them in the first four Verses Secondly How he replenish'd the City with
Edifices and with Inhabitants taking a Poll of all the People ver 5 to 69. And Thirdly How He and the Chief Men gave Gifts to the Cities Treasury ver 70 to 73. Remark the First Upon the first Part is Pious and Prudent Nehemiah pitcheth upon such-men like himself for Piety and Prudence to be Chief Captains of the City-Watch namely his two tried and found faithful Friends Hanani and Hananiah to preserve the Cities Peace and principally to watch its Walls and Gates against the Incursions of the Enemy He chose not those principal Officers out of any carnal respect because they were related to him but because they both feared God above many which is the truest and surest ground of a firm Fidelity Mark 1. Though nothing be affirmed hereof concerning Hanani here the former of them yet enough had been Recorded before of his Piety and Zeal for God and his Countrey in taking such a tedious Journey from Jerusalem to Shushan to inform Nehemiah of the sad Estate of the City and to implore his helping hand to relieve it Chap. 1.1 2. so after such a plain Demonstration 't was needless to add here a new Commendation Mark 2. But Hananiah of whom no such account had been given before save only as a Repaizer Chap. 3.8 hath Ish Emeth Hebr. a Man of Fidelity given him here for his Character and one that feared God Merabbim Hebr. above many exceeding and excelling other Men therein or for many Days as Vatablus renders it to shew he was no Novice but stanch and try'd to whom Matters of Moment might safely be committed c. Remark the Second To those two faithful Favourites Nehemiah committed the Castody of the whole City the latter of which had been the Keeper of his Court and Palace wherein he lived like a Viceroy in great Splendour though at his own Charge as above Now Nehemiah having found him faithful over a little makes him Master over much Matth. 25.31 and knowing that they both feared God which was the best Defence against all Temptations to perfidiousness that they might meet with in his absence as other Nobles had met before this and the best ground of his Confidence in them Therefore he constituted them the Shomerims Hebr. or Keepers of the City-gates charging them not to open them till broad Day ver 3. when the Enemies approaching saith Masius may more manifestly be discovered and the Citizens all up and ready in Case of an Assault and their Office every Night was to feel with their Hands saith Junius whether the Gates were made Fast ver 3. moreover the Citizens were set to Watch upon the Walls saith Mariana in that watching Place which was next his own House every one in their Turns to make them more careful for their own safety Remark the Third ver 4 Shews the necessity of keeping this Order of a General Watch upon the Walls because the Circumference of the City was large six Miles in Compass saith Wolphius and the People but few that had yet return'd from their Captivity and their Houses were not yet generally compleated but they made a shift with sheds of Boards for present use near the Walls and many of the few that returned were dishearten'd by the Threats of the Adversary to remain there so retired back to Babylon and Persia and with them Zerubbabel saith Sanctius The Second Part is Nehemiah's replenishing Jerusalem with Inhabitants Remark the First While this good Man was musing in his Mind what Mischief might arise from the fewness of Citizens that inhabited the City at last he bethinks himself of such means whereby the City might be better Peopled and thereby become the better preserved ver 5 6 to 69. the means he made use of was to Congregate the Nobles Rulers and People and to take a Catalogue of them that so it might be known who appertained to the City and whose Calling lay therein and whose Inheritances lay in the Country that he might saith Grotius recal the Ancient Citizens and their Families to replenish the City N.B. Wolphius Objects here why was God so angry with David for this very Action of taking a Poll of his People c. He Answer 's it thus Nehemiah had just Causes to do so both for a sufficient Replenishment of the City with Citizens and for raising a summ of Mony out of that Poll to supply present importunate Necessities and likewise for a more Select number of Soldiers in this Emergency whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons It may farther be added what David did in that Case was not so much from want as from Wantonness Pride and Presumption c. Remark the Second Though this Act of Nehemiah was meerly a prudential Act commonly practised by prudent State-Polititians that know not God in Cases of the like Emergency yet this good Man ascribes this piece of Prudence not to himself or to his own Wit and Wisdom but to the Gift and Grace of God both directing and inclining him to it ver 5. wherein he humbly acknowledg'd with the Holy Apostle that the best of Men are not sufficient of themselves so much as to think a good Thought but his sufficiency is wholly from God 2 Cor. 3.5 and without him we can do nothing John 15.3 His humble Heart ingenuously owneth that this good Motion so useful and advantagious to the Church of God was handed down from Heaven to him He heard the joyful sound of God's goings in it and felt the Footsteps of his Anointed therein Psalm 89.15 51. N.B. Nehemiah made it more manifest afterwards that he firmly believed this good Motion of mustering up this Multitude of People came from God for out of them he taketh every Tenth Man to replenish the City with Inhabitants Chap. 11.1 2. after they had been first prepared by hearing the Law Chap. 8.2 Remark the Third The following Catalogue from ver 6 to 69. is the same in Substance saith Masius with that in Ezra 2. ver 1 to 68. they both begin and end alike they only differ in number as hath been noted before upon that Place This difference doth not at all weaken saith Wolphius the Truth of either of those sacred Catalogues seeing many Mutations saith Masius might be made both in Names and in Numbers within the Compass of an hundred Years and such a distance saith He as betwixt the first Catalogue at Zerubbabel's return and this here c. The Last Part is Nehemiah's Collection of Stores for the common good Remark the First This Collection was made ver 70 c. for the maintenance of the Ministry saith Osiander to which the Tirshatha Nehemiah's Name of Governour in the Persick Language gives Liberally and so did the Roshe Haaboth Hebr the principal Fathers c. according to their Ability which was very laudable being so lately delivered from Captivity N.B. This condemns the Custom of such saith He that tho' freed from Antichrist
the Gaergasens above-said or the former is the name of the City standing upon that lake and the latter is the name of that Country Upon which be these Remarks The 1st Remark is Christ crossed the Country to and fro passing here through Reuben's Lot into the Lot of Manasseh then through Gad's Lot into that of Dan Mark 8.27 That He might not seem to omit his Visits to all the Tribes of Israel round about The 2d Remark is Christ's stay was but short here because he met with four Entertainment for no sooner was He landed upon the shore but presently the Pharisees and Sadducees came forth out of Magdala and assault him in a quarrelling sort with their Cavilling Interrogatories though they pretended to be his friends seeking only satisfaction yet intended to obstruct his doing any good in that place Mat. 16.1 and Mark 8.11 N. B. Note well So active are the Devils Instruments to hinder the Kingdom of God and the good of Souls Truth never wants Adversaries and oft hath a scratch'd face by them The 3d Remark is Such as are the Devil's Children however opposite one to another can well enough agree together to oppose Christ The Pharisees held the Immortality of the Soul and the Resurrection of the Body the Sadducees denied both yet these two can combine against Christ So the Jesuits and Priests the Monks and the Friars are at deadly difference among themselves yet these Dogs leave fighting together to conspire against the poor Hare the Protestants whom they jointly endeavour to devour The 4th Remark is 'T is a palpable Evidence of most stupid Hypocrisie as well as of Tempting God to require Signs that God never promised and new Helps of believing which he never prescribed when there be what is sufficient already Thus Rotten-hearted Pharisees c. would not believe the Messiah notwithstanding all his most convincing Miracles no they must have a new Miracle a Sign from Heaven for his many Miracles they despised as earthly such as Moses shewed in giving Manna from Heaven Exod. 16.13 15 29. John 6.30 32. And as Samuel in fetching Thunder and Rain in a clear Sky 1. Sam. 12.18 And as Joshuah in commanding the Sun to stand still in his sphere c. Josh 10.12 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees or backward five hours Isa 38.7 8. And lastly as Elias in fetching Fire from Heaven twice 1. For consuming his own Sacrifice 1 Kings 18.38 And 2. For consuming his and the Lord's Adversaries 2 Kings 1.10 And again ver 12. Thus they desired he would shew them by all means Them as more worshipful Men than the multitude and therefore might merit more extraordinary Miracles such Signs as those were from Heaven then they pretended they would believe in him whereas they intended a Snare both to his Life and Honour for they with their Master Herod Luke 23.8 looked upon Christ as a common Conjurer who would shew to their Worships the best Trick in his Budget and if he will shew them such a Sign as these they would calumniate him for borrowing his Craft from Beelzebub c. But if he will not them must it be because he could not and that he was an Impostor and so deserved to die as a great and Grand Cheat. The 5th Remark is This gross Hypocrisie and Malicious stupidity Christ answers 1. With a profound sight it put upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8.12 He breathed ou◠this sigh from the very bottom of the belly as if his Heart had been ready to burst if it had not this vent Christ was more sensible of their misery than they were of their own 2. And this sigh had opened the passage came forth this expostulation first calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham as Mat. 12.39 so here Mat. 16.4 a Bastardly Brood so tenacious of their own Traditions as rendred them incredulous of Christ's Doctrine and Miracles secondly He tells them their skill in natural things as being Weather-wise which was not their profession and their Ignorance in Spirituals which was their imploy as Students in the Scripture did detect their Hypocrisie seeing they had the means of Grace in Christ's Doctrine and Miracles sufficient Signs of the Time of Grace as those of the Sky were of fair or foul weather yet would not believe that the Messiah and the Kingdom of Grace was come Thirdly He saith No Sign but that of Jonas they should have granted them Intimating that Christ's Death Burial and Resurrection would declare him to be the Messiah in despight of their Malice Acts 2.24 Rom. 1.4 the mystery whereof was contained in the History of Jonah's Rising out of the Whales Belly after his three days lying as buried in it and that Christ's Victory over Death and over all his Enemies shall declare him to be the only Son of God c. They had signs from Heaven at Christ's Death Mat. 27.45 as if the Sun had been ashamed to behold their baseness to him so hid his Head in a Mantle of Black So the Cloven Tongues sent after his Ascension Acts 2.2 3. The 6th Remark is God-tempting Sophisters must not be too long Associated with but withdraw from and forsaken Christ saw these Black-moors would never wash white all his sweet words were in vain spent and spilt upon their obstinate obdurate Hearts therefore he soon leaves them Mat. 16.4 Mark 8.13 And entring into the Ship again he departed to the other side not so much as going into the Town of Magdala seeing in the very Haven among the Ships the Pharisees c. had thus churlishly Accosted him before he was housed N. B. Note well Thus seekers of Signs must be referr'd to Moses and the Prophets and Apostles Luke 16.31 Eph. 2.20 c. If not hear these be gone as Christ here CHAP. XXIV NOW Christ meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala immediately steps back into the Ship and crosses over to Bethsaida in whose Desart he had fed 5000 with five Loaves as above and therefore it may well be wondred at why his Disciples made such a strange misconstruction upon their Masters words Beware of the Leaven of the Pharisees c. wherein they thought he blamed their neglect of bringing Bread Mat. 16.5 6 7 8 c. to 13. and Mark 8.14 to 22. which omission might be occasioned either by their quick return not going up into the Town or from their fervescency in following Christ the Bread of Life However the place they now arrived at might have corrected their mistakes had they call'd to mind their former Experiences they would not have understood literally what Christ delivered mystically to wit the Leaven of Pharisees Justification by Works and Sadducees against Resurrection c. both which they better understood when Christ had well chided them out of their mistake All
against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
Note well Wonder not that the Innocency of Christ's Servants are now railed at by Rascals when Christ himself was so whom none could convince of sin John 8.46 The Third Grand Remark is Christ's carriage upon the Cross during the six hours of his hanging thereon which consists of several branches the first is his praying for his Enemies Luke 23.34 Where The 1st Note or Mark is Christ is held forth to be an Intercessor with his Prayer as well as a Redeemer with his Blood as he hung upon the Cross and do the efficacy of his Prayer Acts 2.36 The Father forgave them when those very Nails which they had pierced Christ's Hands and Feet with now pricked their Hearts and made them cry out not What shall we say But What shall we do ver 37. that they might â—e saved c. Their Repenting and Believing was the Return of Dying Jesus his Interceeding Prayer So let us pray for our Enemies The 2d Mark is That Christ should Pray for such Enemies as had so notoriously â—â—based Abused and Injured him and still persisted in their villanous cruelties toward him Behold the Man thas praying with his Face all swell'd by their Barbâ—râ—ns Blows and Buffetings with his Shoulders all torn by their scourging Whipâ— and with his Head and Hands and Feet all trickling down with his precious Blood by the Thorns and Nails that wounded all those parts and for such as had not only taken away his Garments but were also taking away his Life even then when he was bleeding by them to death The 3d Mark is That Christ should take all this care to pray for such murdering miscreants before he took care for his own dear Mother to be after mentioned as it falleth out after this in order of time he prays his Enemies who seemeâ— a People of God's Curse out of a state of Damnation into a state of Salvation so many of them as were ordained to Life before he provides for his blessed Mother Behold was ever any love like his love to Enemies c The 4th Mark is He pray'd for pardoning Grace in their behalf Father forgive them this was no Foot-stool mercy but a Throne-Mercy the best of all kinds of Mercy for the worst of all kinds of miserable Sinners even for such as were putting to Death the Lord of Life c. N. B. Note well Let none therefore despond nor none such Sinners despair of pardoning Mercy The 5th Mark is He grounded his praying for them upon their Ignorance They know not what they do therefore Father forgive them ignorance excuseth a tanto but not a toto it self is a Sin yet Sins of Ignorance are lesser Sins than Sins against Knowledge especially when it is Invincible and not Affected Ignorance then God winks at it Acts 17.30 and such may find mercy as sinful Saul did 1 Tim. 1.13 N. B. Note well Oh that all sorts of Sinners would consider that in Swearing Quaffing Whoring c. They know what they do c. The 6th Mark from this first branch of Christ's praying for his Enemies is His prayer was so powerful and effectual for them that within fifty days after it no fewer than eight thousand of those Enemies were converted through the efficacy of it by the word Acts 2.41 speaks of three thousand and Acts 4.4 of five thousand more though some say this latter number was but an Addition of two thousand to the former three thousand suppose it so though others think them distinct numbers yet no fewer than five thousand should repent by vertue of this single prayer to Christ for them is much God hears him always John 11.42 N. B. Note well Oh happy is that Soul friend or foe that hath an Interest in his Prayer The Second Branch of Christ's Carriage upon the Cross was his care for Friends as well as his prayer for Foes He was now hanging upon the Cross in the greatest Dolour imaginable yet in the midst of his Misery cannot forget his Mother but takes care for her Weal after his Decease John 19.26 27. commending her to John his Disciples care Here again we have these few Marks 1st The Occasion The Mother of Jesus with other Godly Matrons creeped as nigh the Cross of Christ as she could get ver 25. Jesus saw her standing there with an heavy heart Then was fulfilled old Simeon's Prophecy concerning both the Mother and the Son Luke 2.34 35. as the Son was now become a Sign much spoken against and basely abused by Wicked Men whose Villanous Thoughts were now discovered So the Mother stood now with a Sword of Sorrow pierced through her own Soul in beholding her Son under such exquisite Torments And John the Disciple whom Jesus loved most tenderly though He loved them all to the end John 13.1 23. stood by the Cross also and was not a little Affected and Afflicted with this sad spectacle of the Tortures of his beloved Lord this was the occasion The 2d Mark is the Tenour of Christ's Speech to them both Jesus saw John as well as his Mother and bids him Take her for his Mother and bids her Take him for thy Son Christ's Tenderness towards her here is very observable not only in making Provision for her for the future but also in the Title he gives her in his speaking to her calling her Woman and not Mother not only because that Relation and Subjection to her as a Son was now done but also lest that compellation of Mother might create in her more consternation of Spirit her grief was great â—nough already by the Sword piercing through her Soul and the Title Mother might have added to her Trouble and broke her Heart out-right c. The 3d Mark is the Time as well as Tenour of Christ's Speech to his Mother c. It was when the time of Unspeakable Unconceivable Horrour and Torture was upon him for now not only the Weight of all the Sins of the whole World did Hang heavily upon Christ while he did hang by his Hands and Feet with the whole weight of his Body upon the Cross but also the heavy wrath of Heaven for satisfaction of Divine Justice for humane offences yea and the Implacable Wrath of Hell too to be Revenged on him for breaking the old Serpent's head both these lay intolerable loads upon him so that Eye hath not seen not the Ear heard nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Torment our Dear Redeemer was in at this Juncture of Time while he hanged on the Tree notwithstanding all this that one would think he had enough to do to mind himself in his unsupportable Sufferings yet in the midst of all his own woful misery he is mindful of his dear Mother who was now a Widow and a poor Widow too destitute of subsistency and careful for her future Maintenance The 4th Mark is The effect of Christ's Speech for that purpose 't is recorded
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
a matter of Merchandise obtained by money and favour yea and Murder too so that they had sometimes three in one year c. No wonder then if in this Confusion Paul did not know him c. But suppose Paul knew him and thought him unworthy of the reverence of a Ruler for his corrupting the whole order of the Church of God c. Yet his practice herein can in no wise palliate or patronize any refusal of reverence and obedience to the Civil Rulers though they be wicked yet their Dominion may not be despised Judev. 8. but must be obeyed and if we cannot with active then must we with passive obedience N.B. But this Ananias was not a Prince but a Priest and only a pretended High-Priest who under a Sacerdotal Title perverted the Doctrine of Truth And all that can be warranted by Paul's pattern here is That the Consciences of the Protestants are loosed from obeying the Pope who hath acted worse than this High-Priest in his Anti-Christian opposing of Christ and his Gospel upon which ground it is not only lawful but necessary to shake off his yoke The fifth Remark is That Serpentine subtilty doth well concur and may lawfully be made use of together with a Dove like innocency As Paul did here v. 6. c. when he perceived that the one part were Sadduces and the other Pharisees he cryed out I am a Pharisee c. N.B. Oecumenius doth indeed censure Paul hardly for this fact of sowing Dissention among the multitude who had Unanimously Conspired against him and Reckons it inter Navos pauli as a piece of his Humane frailty and that he told an untruth in saying that he was called in Question about the Resurrection of the dead whereas in truth his trouble was about the Ceremonies of the Law c. N.B. But all expositors excepting him only do justifie him which is more than barely to excuse him as doing nothing herein but what became a pious and prudent Apostle of Christâ— Yea Thomas Aquinas himself approveth of this fact as a very high point of Apostolical prudence and all the Fathers generally concur in this opinion N.B. Yea Gregory Moral 34. Cap. 3.4 Hyperbolically compares it unto the Dividing of the Red-Sea for the Israelites safe passage through it and to the Dividing of Tongues at the Tower of Babel to bring into Confusion that insolent work of the Babel builders and he produceth the example of holy David praying Destroy and divide their Tongues as at Babel's building confound their Councils Psal 55.9 10. N.B. In a word the State of Paul's case stands thus he began to open his own cause in his own defence but was interrupted so by Ananias himself who should have over-ruled all disturbances against the defendent yet became he the Master of that Mis-rule himself c. that Paul could not possibly hope for any attention and audience from the Rude Rabble In a sincere Narrative of his whole Apology when their unruly Ruler had so rudely stop'd his mouth with a rude stroke upon it at his very first introduction c. N.B. Now what could Paul do in this hard Case who was able enough to make a just defence of his Righteous Cause but matters being so tumultuously managed even by the Judges themselves that then there was no place for such an admission therefore doth he warrantably exercise his Godly Policy when he perceived that his Enemies both those that sat upon the Bench and those that stood about the Bar were not all of one piece but an hodgâ—podg patched up of Pâ—arisees and Sadduces he publickly professed himself by Education a Pharisee and of that persuasion in the point of the Resurrection c. hereby he did not only cast a bone of hot contention and contest between the Pharisees and the Sadduces who deny that Doctrine but also obliges the Pharisees so far as to that opinion to take Paul's part ver 7 8 yea even against Ananias the High-Priest himself N.B. Whom Gagneius proveth out of Eusebius to be a Sadducee and therefore he with the many Sadduces in the court and council were so incensed against the prisoner because he insisted so much upon the Resurrection It is the Confession of the Jerusalem-Gomorists in Joma Fol. 38. Col. 3. That the fault of their great ones under the second Temple was love of money and an baâ—red of one another for their very Council consisted of many other Factions beside this as the Hillelian and the Shammean party all which had a deadly Fend betwixt themselves and therefore for Paul the Apost to improve this their prejudice amongst themselves for his own better escape cannot probably be censured as any other but as an high point of pious prudence Nor ought any to make a mis-improvement of Paul's practice here as if it warranted us to dissemble for out own self-ends as some say for Paul spake not this to curry favour with the Pharisees or to Authorize all their vain Traditions c. but as Tertullian saith well he singles out this one point of the Resurrection to vindicate himself against their Accusation that he was against the Law because that was the chief mystery set forth in the Law wherein the Pharisees were most sound Beside there is vast difference betwixt consulting for a man's fafty with a loss to the truth and drawing professed Enemies to Christ from destroying the prisoner to a dissention among themselves that so dogs may worry Dogs so that the poor hunted Hare Paul may thereby escape It cannot certainly be any bad work to oppose the Devil that grand opposer of all good work and who keepeth the wicked together in unity purposely to oppress yea to suppress piety tho' otherwise they be of never such Heterogeneous principles and differing Factions as Herod and Pilate were at difference before yet the Devil could unite them for the Crucifying of Christ Lu. 23.12 I do wish that we could be so wise-hearted as Paul here was to make such an improvement of those differences that are realy among the Papists at this day among whom the Priests do disparage the Jesuits and the Jesuits the Priests the Priests again bespatter the Monks the Monks do the same to the Fryers and the Jesuits do it to them all to say nothing of that feud betwixt the Franciscans and Dominicans c. Sure I am they do notoriously improve the differences among us Protestants to their own Diabolical advantage and to our horrid disadvantage at this day As it was a work well-pleasing to God for Protestants to make peace one with another and to joyn in brotherly Amity and Unity together against the Common Enemy Matth. 5.9 c. So 't is no less acceptable to the Lord if we could by Sounding the Trumpet of the Gospel as Gideon's three hundred did Judges 7.22 and make those popish Midianites to fall forth of friend-ship among themselves so as to sheath their Swords in one another's bowels Assuredly
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all â—hings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â— 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste