hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the plotting-Plotting-heads and the pushing-Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4◠c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
Amoris saeva libido What will not the force of love or insatiable lust and unsatisfied desire or unquenchable Thirst after Gain compel mortal men to comply with and consent to even to the hardest conditions Shechem here whom the Hebrew calls Hanegnir v. 19. that is a foolish Boy being blind with Love and not ruled by Reason rashly rusheth head-long into the act of Circumcising himself first as he had done before in Ravishing the Damosel In neither of which Actions was Right Reason either his Rule or his Ruler but Heady Affection was his River and Driver walking in the ways of his heart and in the sight of his eyes Eccles 11.9 without any regard to Religion in the latter no more than in the former Fact not knowing what he did in either These two Princes Father and Son thus complying with the condition undertake by an Elegant Harangue and Oration to perswade and prevail with the People v. 20 21 22 23. wherein they politickly cover their own private ends with a plausible pretence of publick good and loudly proclaim vast Profit to the People from those peaceable men so they call'd them but such they did not find them This proposal of profit doth prevalently perswade the People to an Approbation They all conform to the condition are all to wit the Males Circumcised v. 24. This Ushers in the last part of the Plot or Project to wit having thus far and fairly prosecuted it the final and full execution of it Now those Sons of Jacob had brought the simple Shechemites into their desired and designed Noose they let them alone until the third day v. 25. which is ever the worst day to those that are wounded wounds received are then most sore and painful This gave Simeon and Levi their wished opportunity both for a Rescue of their Sister and for a Revenge of her Rape They with the Assistance of their other Brethren assaulted the Citizens while they were so sore that they could not stir in their own Defence kill with confidence both the Princes and the People with the edge of the Sword v. 26 27. Delirant Reges plectuntur Achivi One only Sinned All Suffered A little leaven leaveneth the whole lump 1 Cor. 5.2 6. especially when that sour leaven of Sin is found first in the head Sins of Princes bring Punishments upon their People the Sin of one Man of one Man only especially of a publick Person as Shechem was here may raise God's Wrath to the ruin of many 2 Sam. 24.17 and 2 Chron. 32.25 and Gen. 20.7 17 18. wherein though as from God the People may justly suffer for their own Sins as the Shechemites did here yet their Princes are punish'd also relatively if not personally in their Peoples Punishment in regard of their Interest in them and Participation with them The Sins of Princes are worse than the Sins of the People though both be before the Lord upon the Accounts 1. Of Imitation Regis ad Exemplum totus componitur Orbis Princes are the Peoples Looking-Glass whereby they Dress themselves either with Good or Evil great need we have therefore to pray for Good Governours for generally as Princes are Good or Evil so are the People when Crispus the chief Ruler of the Synagogue believed many Corinthians believed also Act. 18.8 and Paul was loth to lose Paulus Sergius that prudent Deputy by that Sorcerer Elymas because he well knew that his Conversion would draw on many others to Conversion likewise Act. 13.6 7 8 10 12. As on the contrary Jeroboam made Israel to Sin and universally as the Kings of Israel and Judah were Godly or Wicked so were mostly the People in which as in a Beast the whole Body follows the Head 2. Upon the Account of Imputation How was the Sin of David imputed to Israel and the People were plagued for his personal Sin of Numbring his Warriours as well as Worthies in a way of carnal Confidence 2 Sam. 24.15 17. and 1 Chron. 21.12 How was the Sin of Hezekiah's Pride and Ingratitude to God Imputed for a Punishment upon his People 2 Chron. 32.25 31. People pay for Princes Sins as here All the Males were Massacred by the Sons of Jacob because the wrong their Sister suffer'd was done by a Male yea a Prince-Male in whom all Male-Administrations are abominable both to God and Man And the rage of Simeon and Levi was raised to such an height of Revenge at this abominable Act in a Prince to their Sister that the Murder of all the Males must not alone satisfie it but they strip the Slain and plunder the whole City of all their Goods Gen. 34.27 28 29 c. The next Subject of Discourse is How the good Old Patriarch resented the Treachery and Cruelty of his Sons after the Slaughter and Spoil of the Shechemites This plainly appeareth in his smart Expostulation with them and most sharp Reproof of them v. 30. wherein he evidently witnesseth an utter Abhorrence of their abominable Wickedness And whereby Jacob makes an undeniable Vindication of himself that he was no Abettor much less the Author of such unparallel'd Impiety which yet is commended for laudable Zeal in the Apocryphal Judith Chap. 9.2 this is one Argument for Exploding that Book from the Sacred Canon of Scripture whereas the true Canonical Pen-men of the Holy Ghost do so much condemn it for a Matchless Villany For First Jacob Damns the heinousness of this hellish Act in this his pious pithy and pathetical yet dolorous Declamation Wherein 1. He declares how great his Dolour was wherewith himself was Affected and Afflicted by this impious barbarous and perfidious Action branding his Sons with the black Name of Trouble-Houses and Trouble-Towns for Troubling their Aged and Innocent Father both in Mind and State and causing him to become like that River-Water which when troubled by the foot of Man or Beast doth lose its purity and clearness Ezek. 34.18 2. He sets out the Cause of his own Sorrow and Trouble saying Your wickedness hath made me and mine to stink among the Inhabitants of the Land that is our savour is now most loathsome to them and they will do with us as men do with stinking things first loath them with utter dislike then cast them away with utmost displeasure even to the Dunghil as to their proper place Hence 3. He shews the extreme peril they had involv'd him in by their Fact I being Few in Numbers Hebr. Methe-Mispar a small handful to the Many They will Kill us All. Thus this Holy Patriarch notwithstanding his many solemn Promises of Divine Protection here again trembled much fearing that he and his whole House would all be cut off by the Canaanites And this was not a causeless fear for where Sin is at the bottom Fear in a tender-heart will be at the top he well knew the Condition of God's Covenant If thou walk before me and be perfect Gen. 17.1 2. Though himself was so here saving his Humane
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
Joseph to wit The last of these Archers were the Common people here Joseph might Name this last Artillery-Company Gad as Leah once did her Son Gâ—n 30.11 Behold a whole Troop of Archers cometh Against Leander Commodus the Emperor's great Favourite for detaining Corn from the common people they mutiny'd got his Head off and set on a Pole break the Store-houses Stone the Captains and Soldiers c. without controversie Joseph had an hard Task to please the people and to sweeten his Government to their critical Palates It being a Rule Neutrum modò mas modò vulgus A Mobile Multitude is call'd bellua Multorum Capitum an unruly Beast with many Monstrous Heads exceeding hard for the Rider to manage with never so strong a Bit and Bridle 't is a Thousand to one but he may catch a Fall Joseph undoubtedly exerted his utmost of Wisdom whereof God had given him much to sit fast in the Saddle especially when the People were pinched with Famine and they came crying to Pharaoh and he bid them Go to Joseph what he saith to you Do Gen. 41.55 NB. ☜ Just so the Father saith to us when we cry to him go to Jesus I have Deputed him what he saith to you do Joseph had something to do when he was Deputed by Pharaoh to satisfy every Hungry Belly especially for seven years of Famine together seeing venter non habet aures the Belly hath no Ears to hear satisfaction 't is not words but deeds that fills or satisfies the Hungry Belly Jam. 2.15 16. a fire of words will not warm such as are cold neither will a mess of words fill such as are empty Mouth-Mercy wherewith this age aboundeth will not do a little Handful of Deeds is better than a great many such Mouth-fulls of empty words which are good cheap and cost little but Breath Though good Joseph gave this pinched People both good Words and good Deeds yet we may easily suppose they would be unruly and disorderly every one striving to be served before another out of Joseph's Store-houses Such as were not served first when Hunger prick'd them ingens telum necessitas necessity is a dangerous Dart we may well imagine would be the Devils Archers to let fly their Arrows at Joseph especially their Curses according to Solomon he that with-holdeth Corn the People will Curse him Prov. 11.26 Though Joseph did not with-hold Corn from them but saved much People alive Gen. 50.20 both by laying it up for them and laying it out on them yet because they did not get it at their time therefore they Cursed him The Prophet saith though in another case he that putteth not into their Mouths they even prepare War against him Mic. 3.5 that is they Thunder against them and throw their Fire-balls and Thunder-Bolts at them and devicing many evil devices against them 't is not unlikely but that this Hunger starv'd rude-multitude spake of Stoning Joseph as the People when greatly distressed did of Stoning David 1 Sam. 30.6 and 't is a wonder they did not break into Joseph's Store-houses for Hunger as we say will break Stone Walls and the tumult of the People are as unruly and outragious as the raging Sea is when tossed with Tempests wherewith they are compared Psal 65.7 which God alone and not Man is able to asswage Waters signifie Peoples Rev. 17.15 and Seas vast multitudes Jer. 51.42 which make a Noise like the Noise of the Seas and make a rushing like the rushing of many Waters Isâ— 17.12 13. Joseph unquestionably had an hard task or tug and toll endways against the impetum fremitum or boisterous Billows of this raging Sea without being swallow'd up with its tumults Virgil saith Saevitque Animis Ignobile Vulgus Jamque faces saxa volant furor Arma Ministrant Bishop Jewel excellently observeth that the Church hath three Potent Enemies 1. Profane Priests 2. Profligate Princes 3. The Rude Rabble All these conspire here against Joseph 1. The Learned Sorcerers 2. The Ambitious Courtiers And 3. The Mean Multitude as against Joseph Personal then so against Joseph Mystical the Church now and ever have been When the rude multitude make riotous Murinies against their Rulers oh what horrid Hurly Burlies are heard then and all things turn'd Topsy Turvy rage reaches any thing wherewith to take Revenge upon a though unjuslty reproached Ruler the People cryed to Pharaoh for bread in the first year of the Famine and the King not caring to hear the doleful outcrys of his Famish'd Subjects though he was the Common Father to see unto all their safety and succour therefore the Woman in Samaria's Famine cryed Help O King 2 Kin. 6.26 c. takes this troubling Thorn out of his own Heel and turns them over to Joseph that he might bear the Brunt of their Clamours However this was better done than what wicked Joram did who though he was troubl'd at the sad outcries He heard as he walk'd upon the Walls and put on Sackcloth and rent his other clothes 2 Kin. 6.30 yet laid all the fault of the Famine upon Elisha as if he had caused it when he only foretold it as Joseph doth here Joram should have said to the Clamorous Woman go to Elisha what he saith to you do as Pharaoh in that case said go to Joseph c. but instead of that 1. He Curseth her for troubling him with her outories as the Hebr. Al Joshegnek Jehovah signifies ver 27. Let not the Lord save thee 't is an angry Imprecation like those of the Heathens Dii te perdant Diitibi malè faxint and in plain English this wicked King instead of comforting this almost Famish'd Woman doth with these Hebrew words wish that God would Confound her 2. This Son of a Murderer as he is called instead of sending her and other famish'd People to Elisha as Pharaoh did his to Joseph sends his Executioner to Behead Gods Prophet ver 31 32. merely for foretelling the Famine which was the same fault if any in Joseph Thus He who had been a Curser of that Woman so Josephus senseth it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iratus maledixit ei per Deum the King enraged rail'd upon her and Curs'd her by God would now have been a Murderer of this Man a Man of God And if this Famine in Samaria which was not for one year produced such sad effects as that the very King himself came to cry with such Passion and Impatiency wait who wait will I will wait no longer c. v. 33. What dismal and doleful disasters might this Famine of Egypt occasion seeing it lasted seven years and as it caus'd them to cry the first year so it made them to be mad in the fifth year Gen 47.13 when the Famine was very sore c. so that the People fainted and fretted as that wicked King did fret against the Lord 2 Kin. 6.33 because his own wickedness had perverted his way Prov. 19.3 so did these
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
the Hebrew the former had kindly wrought up David to the latter and had cooled so Hebr the Spirit of this Man of understanding Prov. 17. v. 27. Decet Reges saith Peter Martyr here Interdum Subditorum Consiliis parere it is comely for Kings sometimes to hearken unto the Councels of their Subjects 1 King 12.7.13.15 Mark Secondly How kind a Father is David still to so unkind a Son deal gently with the young Man c. was the Charge he gave both to his Three Generals and to all the Army v. 5. which plainly implieth that David foresaw the Victory would fall on his side having heard how God had defeated the Councel of Achitophel who had thereupon hang'd himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod N. B. Evil Councel is evermore worst to the Evil Councellor himself This Providence prompts David to prognosticate his Victory which when ye have obtained saith he to his Generals do not pursue it with too much rigour take Absalom Prisoner but kill him not The Reasons why David desires the sparing of him some suppose to be First From his natural affectionate disposition always a fond Father to his Children full of Clemency insomuch that he spared Saul his Enemy when in his power once and again 1 Sam. 24. 26. No wonder then if he were for sparing his Eldest Son Secondly He doth not call him my Son because that would have aggravated his Crime but Lenagnar Hebr. The Boy or Young Man imputing his Heinous Rebellion to the heat of his Youth which makes Men heady high minded and inclinable to Evil Counsels and Practices but if he might be spared and Live till he were Older Age and Experience would make him wiser Thirdly David was Conscious to himself that he was the Meritorious and procuring cause of this Rebellion and that Absalom was given up of God to punish David's sins chap. 12.11 12. and therefore pitied him Fourthly This pious Father would not have his impious Son to Die in his Sin without Repentance for then Soul and Body perish for ever Fifthly Peter Martyr makes David a Type of Christ who pray'd for his Crucifiers as David did here for a Rebel Son against his Father Now come we to the Concomitants of this fatal Fight the Second Part. Remarks upon it are First The Place where the Battle was fought 't is called the Wood of Ephraim v. 6. though it was certainly beyond Jordan so not in that Tribe but call'd so either because it was over against Ephraim or because of Forty Thousand Ephramites lost their Lives there Judg. 12.5 6. The Second Remark is David's Victory ver 7. The Battle was soon determined Absalom's Army consisting of Raw Unexperienced Men in Martial matters stood not the first shock of David's Old Souldiers Sanctius saith without Book that Israel's Rebellious Rout had no General to lead them on that the Numerous Rabble was their Ruine being Ungovernable and that David had so pitched his Army in such an Advantagious Post that he left his Enemies no room whereon to draw up their Army I dare boldly affirm that Old David had learned more of the Politicks of War than his Raw-headed Son who was apter in the School of Venus than in that of Mars And if Absalom as Hushai had Advised him did lead his Army they had an Heartless-Hart not a Lion for their Leader and so 't is no wonder if they were so soon and so easily Routed and Twenty Thousand of them Slain A just reward of their unjust Rebellion The Second Remark is The Wood devoured more than the Sword ver 8. Behold here David's Policy and Absalom's Infatuation to Fight in so fatal a place as the Wood of Ephraim which had been so fatal to Oreb and Zeeb in Gideon's time Judg. 7.25 and 8.3 and to the Ephramites also Judg. 12.5 6. The Routed Rabble running from Death ran to it while they ran into the Wood to hide themselves some fell upon Stubs that did beat the Breath out of their Bodies when they had spent the most of it by their hasty Running away some for hast plung'd themselves into Pits and Ditches which were in the Wood ver 17. and which either they saw not being covered with the Rubbish of the Wood and so their violent flight hurried them in at unawares Or if they saw them they desperately threw themselves into those Slime Pits chusing rather to Die by Drowning than to be Slain by the Sword of those Souldiers that pursued them at the Heels some might be Hanged in the Trees as Absolom was some might be devoured by Wild Beasts some were Slain there in the pursuit and some might be Knock'd on the Head by the Countrey-People N. B. So dreadful a thing it is to provoke the Lord of Hosts who can Arm all things to Destroy us c. The Fourth Remark is Absalom was Hanged by the Neck upon the forked Bough of an Oak in this same Wood ver 9. Where Mark First Absalom met David's Souldiers and they according to David's command spared him and gave him an opportunity to escape but Divine Vengeance would not spare him Mark Secondly The great God directed the Branch of the Oak as he Rode under it to catch hold of his Long Hair that was loosely dissheveled upon his Shoulders and there Hangs him up by the Neck betwixt Heaven and Earth as one rejected of both and not fit to live in either of them Mark Thirdly Some do wonder how Absalom came here among the Thickets of the Wood where there was no way especially for Riders Answer Sanctius wittily observes that seeing it is said Absalom met David's Servants by chance it seems he rather peeped upon them fighting in the Battle out of some safe and secret place than fought against them in the front of the Fight this was a Chief Leader and General likely to Conquer However this is beyond doubt that when he saw his Rabble were Routed a dreadful fright fell upon him and fleeing left the Common Road and Rode among the Thickets till caught by his long Locks such as Sampson had Judg. 16.13 in a Crotch of the Oak Mark Fourthly He being held fast here by the Hair of his Head His Mule that was under him went away which might easily happen because being in flight the Mule passed along very swiftly N. B. As this Mule lurched his Master so will Worldly Wealth lurch Worldlings at their Death however And so will false grounded Hopes lurch Hypocrites Job 8.13 and 11.20 whereas a Lively Hope 1 Pet. 1.3 a Daughter of the Faith of God's Elect Tit. 1.1 rightly grounded on God's Promises will not lurch us no not at Death Prov. 14.32 But will do to us what Bucephalus Alxander's Great Horse did to him which as Aulus Gellius Reporteth though deeply Wounded in both Neck and Sides in a Battle yet carryed his Master with great speed out of Danger of the Enemy and when he had set his Master down in safety then
Angels on both Hands is modell'd only for our shallow Capacities so brings forth the Devil from the left hand of God's Throne who offers his Service ver 21. as Job 1.6 and 2.1 N. B. Here more ingenuity appears in this evil Spirit than in our modern Jesuites for he confesseth ingenuously that his equivocating Oracle was but a Lye in saying I will go and be a lying Spirit in the mouth of all his Prophets ver 22. N.B. Then God gave him not so much as a Command or Commission saith Lavater but rather a Permission only like those in John 13.27 Matth. 8.32 see Revel 20.3 Peter Martyr adds God is not the Cause of Sin but only hinders not the Tempter from rempting and gives not Grace to the tempted to withstand the Temptation so he assures Satan of Success ver 23. having justly given Ahab up to believe lyes c. 2 Thes 2.11 12. Remark the Third is how Micaiah's Oracle was entertain'd by Zedekiah and Ahab ver 24 26 27. and how it was defended by Micaiah himself against them both ver 25 28. wherein Mark 1. Zedekiah the Prince of Baal 's Prophets and in great Favour with Ahab more Impudent than the rest gives Micaiah a Cuff with the Fist because he had given him and his whole College of Prophets the Lye having no better Argument but Club-Law to answer his Assertion with and with the blow on the Face he expostulates saying Which way the Spirit of the Lord went from me to speak unto thee ver 24. as if he had Monopolized the whole Possession of God's Spirit to himself And seeing it could not be shewed how the Spirit passed from the one to the other therefore Micaiah had it not but Zedekiah had it all as he pretended ver 11. speaking in the name of the Lord. N. B. for a Prophet to strike a Prophet and that in the Face of two Kings whose places of Royalty obliged them to see the Peace better kept was an act of intolerable Insolency a Prophet may be a Reprover with his Tongue but he ought not to be a Striker with his Hand 1 Tim. 3.3 and had not Ahab's Malice against Micaiah marr'd the Justice of his Magistracy he would never have countenanced such a rude Presumption in his Presence 't is a wonder saith Peter Martyr how good Jehosaphat could be silent both at this gross abuse of Gods ' Prophet whom he had occasioned to be sent for and when Ahab also remanded him back to Prison Not a word hear we in behalf of Micaiah his Affinity with Ahab had diminished his Piety Objection Some suppose Zedâ—kiah might use two Arguments 1. That Elijah had foretold Ahab should die in Jezreel Chap. 21.19 Now Micaiah comes and foretels he must die in Ramoth Gilead therefore neither of those Prophets ought to be believ'd and 2. His hand wherewith he smote Micaiah did not dry up as Jeroboam's hand did Chap 13.4 therefore he was to be believed Answer This seems at first sight to be a greater blow to Micaiah's Credit than that Box he gave him upon his Face but the two Prophets are thus reconciled by Vatablus Lavater Lyra P. Martyr Piscator c. 1. It was done in the same general though not individual Place to wit in the Region of Samaria within which Jezreel was 2. Ahab's Chariot polluted with his Blood was washed in the Pool of Samaria as publick a Place as was that of Naboth's Execution but his Armour was carried to his Armory in Jezreel where the Dogs licked his Blood when it came there to be washed 3. The Pool of Samaria reached in a running Stream as far as Jezreel so that Ahab's Blood running out of his Chariot was carried down to Jezreel and there licked up by Dogs 4. That Prophecy of Elijah was more plainly and plenarily fulfilled in Joram Ahab's Son A Child is the Father's Blood John 1.13 Acts 17.26 2 Kings 9.25 26. and though at first this Judgment was denounced against Ahab himself yet upon his Humiliation it was transferred from him to his Son Chap. 21.24.29 5. Yet the same Judgment befel Ahab's Person ver 38. here for notwithstanding that translation of the Curse to his Posterity because Ahab again returned to his old Sins here therefore is the Curse brought back upon himself ver 38. 6. Ahab's Death wound was received in Ramoth-Gilead according to Micaiah's Prophecy ver 28. Elijah had declared the Cause not the Place of Ahab's Death say the Dutch Annotations 7. N. B. Though Zedekiah's smiting hand escaped that withering which seized upon Jeroboam's yet we must not measure the quality of Actions by the goodness of their success God is a free Agent in his miraculous Actings and oft preserves great Sinners from lesser Punishments whereby he only reserves them for greater Judgments as he did this Zedekiah here Mark 2. Micaiah all alone and not defended or so much as vindicated by good Jehosaphat doth not return blow for blow with his hand but lays about him with his Tongue and tells this proud False Prophet his Doom ver 25. That tho' now his Prophet-striking hand escaped God's stroke yet for all his present strutting proudly God would strike him shortly with such a dread as he shall not know in what lurking hole to hide his Head with safety And those Horns wherewith he now insulted would not secure him from danger This Zedekiah thus hid himself say Osiander Lavater c. when he heard the Battle was lost and feared that the proud Syrian Conqueror would break furiously into the City or rather from fear of Ahab's Friends saith P. Martyr Piscator c. who seeing Ahab slain and his Army routed would seek him out to the Slaughter as the chief Abettor and Author of this pernicious War and of Ahab's Destruction Mark 3. Though Ahab's Son afterwards could not but in Zeal revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah yet at present he goes off with Honour but helpless Micaiah must still undergo most severe Censure revengeful Ahab commands that he be returned to Prison from whence he came ver 26. with that scurrilous Nick-name upon him This fellow v. 27. Though he was God's Prophet and one of God's Privy-Council Psal 25.14 yet must he be Imprison'd and fed with Bread and Water of Affliction only to keep him alive that this Prisoners Pittance might reserve him for a farther bloody Punishment upon Ahab's Return being too Cock-sure and Confident of Victory N. B. So Debauched were the Days of Ahab that it was alike difficult to find a wicked man in his Prisons or a godly man out of them As it is a wonder to hear Ahab thus swagger and triumph before the Victory which fell out quite contrary forgetting his own Advice to Benhadad Let not him that girds on his Harness boast c. Chap. 20.11 yet now promising himself Peace Power Victory and Revenge before he buckles on his Armour So on the other hand 't
hereunto saith Wolphius they stir up themselves by many Symbols of Godly Sorrow as Mark 1. They Assembled all together in Sackcloth as acknowledging themselves unworthy of the coursest Clothing and had it not been for shame they could have now strip'd themselves Naked Mark 2. And with Earth upon their Heads that is Dust and Ashes says Wolphius as those that had forfeited all and deserved to be as far under ground as now they were above ground Esth 4.1 c. Mark 3. The Seed of Israel who were Israelites indeed John 1.47 did both confess and forsake their Sins in seperating from their strange Wives Children and other Pagans who had mixed themselves with them according to Ezra's Covenant Ezra 10.3 and Neh. 13.3 This saith Wolphius was a true sign of a sound Repentance and such as do so after a due manner shall find mercy with the Lord Prov. 28.13 N. B. Israel whose Seed these Fasters are said to be signifies a Power with God to prevail Hos 12.4 Gen. 32.24 26 c. and Judah from whence those Jews had that denomination signifies Confession denoting 1. That as Jacob or Israel was a Prince prevailing with God so every true Israelite seeks not God in vain but concerning the work of God's hands may command him Isa 45.11 19. And 2. As Judah the Confessour Hebr. got the Kingdom from Reuben so Confession is the way to God's Kingdom for us to walk in thither and we shall surely obtain it at the end of that Walk especially if our Confession of Sin be conjoin'd with the Confusion of Sin as here abandoning their darling Sins keeping themselves from their Iniquities Psal 18.23 God receives such as so Separate 2 Cor. 6.17 18. Mark 4. Nor had they yet got enough much less too much of Reading the Law which had so prick'd them to the heart as Acts 2.37 and convinced their Consciences of their great and many Sins Chap. 8.7 8 c. but here again they return to Reading it and to give the sense of it applying it close to all cases of Conscience this was Preaching indeed and in this Work they continued for three hours that is from Nine to Twelve for they divided the Day into twelve hours John 11.9 The first three saith Junius was spent in the Morning Sacrifice that is from Sun rise or Six to Nine after which when all the People were Assembled together they began the Reading and Expounding the Law from Nine to Twelve yea and the third part of the Day from Twelve to Three they spent in Preaching to the People and in Praying to God and praising of God N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons tho' Prayer be the proper and principal Duty of such a Day See Jerem. 36.6 7. Acts 6.4 c. Then they closed those extraordinary Exercises with the Evening Sacrifice c. Remark the Second The Particular Exemplification of that which was said before in the General ver 4 5 6. Eight Holy Levites are named here each standing up in his proper place to teach and excite the People that were for more conveniency divided into eight several Congregations for had they all Preached at one time say Junius and Piscator and in one place only this would have bred a Confusion and one would have hindred another The Septuagint adds to ver 6. Hebrew Text and Ezra said from whence some suppose that Ezra the Principal Priest Preach'd to and Pray'd with the Head Governours and the Principal Men of Judah who might all be in one Company in the Court of the Lord's Temple for all this great Congregation could not probably hear one Man together at once and Ezra pray'd this following Prayer before these Princes c. Remark the Third The following Prayer consists of a Prologue of an Enumeration of God's favours to them and lastly of an Epilogue Mark 1. In the Prologue or Preface he gives to God whom he pray'd unto all possible praise due unto his Name which indeed is above all Praise and when we have done our utmost we cannot overdo but we fall infinitely short in praising enough the great Creator of all c. ver 5 6. Mark 2. He reckons up four Gracious Favours of God 1. In chusing their Father Abraham for his Love and then loving him for his Choice c. ver 7 8. 2ly In Delivering Abraham 's Off-spring out of Egypt ver 9 10 11. 3ly In Preserving them in the Wilderness wherein he bestowed seven great and gracious Grants to them As First His Conduct ver 12. Secondly His Law ver 13 14. Thirdly His Maintenance of Meat and Drink ver 15. Fourthly His Pardon both of the Murmurers who were for Returning to Egypt and the Idolaters who made the Golden Calf ver 16 17 18 19. Fifthly His Holy Spirit ver 20. Sixthly Not only Food but also Raiment sufficient for forty Years ver 21. And Seventhly His Land of Promise by Moses Joshua and the Judges ver 22 to ver 31 32. This Seventh was the fourth Favour acknowledg'd here namely God's giving the Land of Canaan Mark 3. More Particularly As there is in Ezra's Prayers an Enumeration of God's Mercies from ver 7 to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves from ver 16 to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins from ver 27 to 32. Remark the Fourth Is the Epilogue wherein we have a Recapitulation and an Explanation of the aforesaid both from the Persons of God and from their own Persons also Or more briefly thus There is 1st An Humble Supplication for Mercy he pleads with God that the many Evils they had undergone might not seem small to him from ver 32 to 37. And 2ly He binds the People in a Covenant to a better behaviour for the future ver 38. Nehemiah CHAP. X. THIS Chapter consists of Two General Parts The First is the Persons that Sealed the Covenant before mentioned Chap. 9.38 from ver 1 to 29. And Secondly The Contents of this Covenant thus Solemnly Sealed to from ver 29 to the end Remark the First Upon the First Part Nehemiah is placed the first in this Sealing-Work not out of any Ambition saith Wolphius but as he was the Chief Ruler He was the Ring-leader to Ratifie it more firmly and to be a Loadstone or Star to Priests and People for Magnates are Magnetes N. B. Great Men draw many by their Example as the Loadstone doth Iron and Superiors are as Looking-glasses for Inferiors to Dress themselves by them Regis ad Exemplum totus componitur orbis qualis Rex talis grex Like Prince like People as it is in a Beast the whole Body follows the Head Hence it was that Nehemiah was so forward to Seal first accounting it an Honour to be foremost in so good a Matter Remark the Second The
Earth Revel 11.10 never considering that those Saints in the Earth Psalms 16.3 do bear up the Pillars of the Earth Psalms 75.3 and that God gratifies his own Servants with the preservation of their persecutors as he did Paul with the live of all those Infidels who were in the Ship with him Acts 27.24 37 42. Thus the Stagg in the Emblem by biting off the boughs under which he lay hid from the Hunters bewrays and betrays himself into their hands c. The third Remark is Paul chused to labour with his hands rather than he would disadvantage the Gospel or become burdensome to those poor people who had here received the Gospel 'T is said He wrought with Aquila in Tent-making Acts 18.3 This Trade Paul learnt before he was called to the Ministry N. B. The most Learned among the Jews did alway learn some Handy-craft-Trade holding themselves obliged by their Traditional Law that every Father must teach his Child some Trade and their Rabbi Judah saith that whosoever doth not teach his Child a Trade doth as bad as if he bad him go play the Thief Paul therefore having learnt this Trade of a Tent-maker did work with his hands here for his own subsistency as he did in other places upon the same exigent 1 Cor. 4.12 1 Thes 2.9 and 2 Thes 3.8 Paul had power enough and warrant to challenge Maintenance for his Preaching-work as he intimateth many times over in his Epistles N. B. But 1. There was not yet any Church at Corinth to maintain him 2. When there was a Church there he would take nothing of the Gentiles for the greater honour and promotion of the Gospel among them 3. The persons that embraced the Gospel and believed were mostly the most mean persons as appears most probably from 1 Corinth 1.26 Not many wise men after the flesh not many mighty not many Noble are called Therefore spared he those poor Proselytes and would not be burdensome to them 4 It was to shew that he sought them more than theirs their persons to be saved by him more than their purses for him to be sustained by them N.B. Yet did he assert his own Right and the Right of Ministers by Divine Appointment 1 Cor. 9.6 11 12 14 c. But because of the present Necessity and Emergency of Affairs he denied himself here as Acts 20.34 2 Cor. 11.7 8. and 2 Thes 3.9 c. working with his hands in sowing Skins together whereon to make Tents used much by the Souldiers in those hot Countreys and by others also to keep off the violence of the Weather c. N.B. Hereupon one saith of him That he was no less busie in his Shop among his Tents than in his Study among his Books and Parchments which he mentions 2 Tim. 4.13 yet was it no work of supererogation as the Romanists say for in this case it was a duty saving the honour of the Ministry but no general Rule So thus Musculus when driven out of his place by Persecution was forced to pick up a poor living by Digging and Weaving And a late Martyr as great a Scholar as Europe had being banished served a Mason for his livelihood The fourth Remark is That painful Preachers must not be blamed for the blood of their perishing People N.B. Paul saith here I am clean your blood be upon your own heads ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am not in the fault if ye perish The Kill-Christ Jews cryed His blood be upon our heads Matth. 27.25 that is the guilt and punishment thereof Accordingly Paul proposeth his speech to his opposers your blood be upon your own heads answerable to that aforesaid wish in their wretched Imprecation and according to the Jews Custom of the Witnesses laying their hands upon the head of the guilty person as devoting him thereby to death Deut. 17.7 And as the Sacrificers laid their hands upon the head of the Beast to be sacrificed whereby they transmitted their own sin upon the Sacrifice Exod. 29.10 15. and Levit. 1.4 and 3.2 c. N.B. But they had another manner of the High Priest's laying his hands upon the Scape-Goat's head also Levit. 16.10 21. that this Live-Goat might carry away all their sins from them along with him into the Land of everlasting forgetfulness never to be remembred against them any more as Isa 43.25 which was a Type of our Dear Redeemer upon whom God hath laid all our Iniquities Isa 53.6 7. and whom those Opposers rejected when tendered to them by Paul's Preaching Christ and therefore Paul tells them they were so many Felo's de se Self-destroyers and were guilty of their own Death and Damnation for seeing they refused that Christ should redeem them and save them from their sins they must bear their own burdens which without Repentance would bear them down into the bottomless Pit N.B. Nor could Paul be charged with the loss of their Souls for he was free from their blood because he had warned them of their Damnable State and shewn the way of Life and Salvation to them He had blown the Trumpet c. Ezek. 3.17 18 19 20 21. and 33.4 5 6 7 8 9. The Watch-man must give warning of Danger if his warning be effectual for Reformation then both the Warner and the Warned do deliver and save their own Souls If the Watch-man's Warning be not heeded by the Hearers they shall die in their sins but there is no danger to the Watch-man for he did his duty as Paul did here But if the Watch-man give no Warning not only the Sinner dies by his unrepented-of-sins but also the Minister by his not admonishing the Sinner becomes involved in that guilt death and damnation God will punish him as a Dumb Dog Isa 56.10 for not barking according to his duty to sound an Alarm of his People's danger Isa 58.1 All these passages in this Prophet Isaiah as one saith seem non Verba sed Tonitrua not Aery words but frightful Thunder-bolts What then will become of Idol-or Idle-Ministers But Paul was a better Pattern being a painful Preacher he doth his part here and would not have to answer for the blood of them that perished through any neglect in him but leaves it at their own door and upon their own heads as here and Acts c. 20. v. 26. The fifth Remark is The Lord's promise of his presence is a sweet incouragment to his Servants for their Abiding in a place and among a people notwithanding their fears from angry men and from inraged Devils Thus here the Lord Christ spake again to his Servant Paul saying be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee c. Acts 18. verse 9.10 N.B. We may well wonder what was the cause of any new fear in Paul that Christ should now say to him fear not seeing the coming of Silas and Timothy to him according to his order Acts
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed vers◠29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
circumstances of losing both Ship and Goods at Sea How kind and courteous were those Barbarous people whom both the Graecians and the Romans scorned for their Rudeness and Barbarity unto Paul and his Shipwrack'd company here verse 2. In their Philanthropy the word here used or compassion unto Mankind in misery affording them all friendly Accommodations N.B. How far short of this is the custom even of Christian Countries where a Royalty is granted for Seisure of all Shipwrack'd Goods that come to shore and scarcely is a fire found to dry the cloths and warm the Bodies of the Seamen sustaining all this loss yet saving their lives bp swiming to shore This is not a remembring to entertain strangers c. and to have a fellow-felling with those in adversity putting their Souls in our Souls stead Heb. 13.2 3. James 2.16 c. But 't is rather an additional affliction to affliction c. Christians should be more ashamed to come short of those Barbarians herein than to imitate their merciful humanity The Barbarous are Humane here but the humane be now Barbarous The third Remark is No sooner hath one affliction passed over and is gone from God's Servants but presently another comes upon them with a fresh Assault c. Velut unda supervenit undae as one wave of the sea doth Immediately succeed another that is broken and spent Thus was it here with this poor prisoner Paul as if it had not been enough that he was carryed captive in chains which could not but be very obnoxious to him in his shipwrack having his right hand chained to the left hand of the soldier who was his Keeper Acts 28.16 20. but he must also swim to save his life upon some board of the broken Ship And when he had escaped this Eminent danger getting safe to shore and kindling a fire to dry his Cloths and warm his Body but immediately a Viper bolts out of the sticks which he laid upon the fire and fastened upon his hands verse 3. as that venemous Beast useth to do when it biteth And 't is a Creature so full of poison that not only its biting but also some say its very breath is mortal and deadly N.B. As there was a natural cause of this Venemous Beast's bouncing out of the fire For 't is the Nature of those cold Creatures when being benummed with cold they lye without Motion but this beast being now refreshed with the warmth of the fire began first to stir it self and then leaped forth c. So there might be also a preter-natural cause of the Viper's fastening upon Paul's hands more than of any other of his companions for no doubt but that old Serpent the Devil whose design was to destroy Paul who had already destroyed much of his Kingdom must have an hand in this intended and expected mischief Thus many are the troubles of the Righteous which come like Job's Messengers treading upon the heels one of another yet this is their Comfort The Lord delivers them from all Psal 34.19 The fourth Remark is Great and Grievous dangers befall gracious Souls So was this to Paul as well as his Shipwrack If the nature of the Viper be considered which some derive from Vivi pera because contrary to the Nature of other Serpents which all do only lay Eggs as the Cockatrice Isa 59.5 c. The Viper brings forth living Young ones Others say this Serpent is call'd Vipera quia Vi pariat she brings forth her young by force for her young ones gnaw their passage through the Dam's sides so come forth with the Dam's destruction And Galen telleth that the Viper's Conception is conveyed by the mouth at which Copulation the Female biteth off the head of the Male and when her young come forth they eat through her entrailes and so she perisheth also N.B. Thus the young ones seem to revenge the death of their Sire the Male upon their Dam the Female As she destroys him in Coitu or Copulation for their Conception so they too preposterous to stay their full time in the womb destroy her in partu or in the Birth by breaking down the walls of their Mothers house to be gone before the due time for doing mischief which they begin at home against their own Mother but do carry it on against all mankind they can come at in their way N.B. Heredotus excellently observeth that the Vipers thus destroying one another was purposely ordered by the great God least those Venemous Animals should too much Multiply to the prejudice and damage of Mankind Therefore we see that all Beasts and Birds of prey are comparatively Barren bringing forth very few young ones whereas those that are prey'd upon are exceeding fruitful least the latter should be destroyed by the former Father Ambrose in his Hexameron calls the Viper Nequissimum genus Bestiae A most poisonful Destructive Creature Therefore both John Baptist and our Dear Jesus calls the cursed Pharisees a generation of Vipers Matthew 3.7 and 12.34 and 23.33 As if worse than the worst sort of Serpents seeing they pretended to be better Vipers Teeth are buried in their Gums so that one would think they could not bite thus it is with Hypocrites c. Yet Pliny affirms Viperarum Morsus sunt Insanabiles their bitings are incurable Lib. 11. Cap. 37. N.B. Mathiolus tells of a Country-man whom he saw who in his mowing of a Meadow happened to cut a Viper in two with his Sithe and thinking she had been quite dead he takes up with his hand that part which had her head But the inraged Beast shakes her head and miserably bites the Mower upon his hand and then leaps up to his Mouth as they commonly do into which she spewed out her poison whereof the man immediately dyed N.B. And Historians Relate in latter times How the Tartors dip their Arrows in the Venom of Vipers mingled with Man's blood whereby they became notoriously obnoxious and Mortal to the Christians against whom they warred All this doth plainly demonstrate how great was Paul's danger when such a mischievous Beast fasten'd upon his hand Yea those very Barbarians when they saw the Venemous Viper hang upon his hand they were so apprehensive of his danger that they looked upon him little better than already a dead man as those Israelites stung with the Fiery SERPENTS in the Wilderness without the appointed Remedy presently dyed whom vengeance would not suffer to live any longer verse 4. The fifth Remark is As gracious Souls may meet with very great dangers so the most great God doth most graciously grant them very great deliverances as he did here to his gracious Apostle not only from being drowned by the late Shipwrack but also from being destroyed by this present Viper N.B. The very light of Nature led those Barbarians to some Right Sentiments concerning Divine Vengeance especially of God's Revenging the Sin of Murder hence the Heathens call'd one of their Furies Tisiphon which signifies a Revenger
Serpent or Dragon and his Seed shall be Chained up for a Thousand years Revel 20.2 This will be an happy time The third particular herein is Noah 's safety abode and progress in the Ark for a full year although the Waters of the Floud had such an extraordinary violence as some conceit in their covering the Earth as to rend some Islands from the Continent or main Land hereby some think England came to be divided from France by the narrow Channel and other like places although the Floud was as a Boiling-pot as before and prevailed most vehemently as the Hebrew word signifies Gen. 7.17 yet the Ark went upon the Face of the Waters v. 18. and was made able to live upon that rugged Surface Noah's Faith doth so fully relye upon his Pilot who shut him in that he neither fear'd nor felt but rode out the Storm even when sin had brought a second Chaos on the World reducing it to the confusion of the first Chaos Thus though Inundations of evil fill us with confusions yet God knows how to deliver the Righteous 2 Pet. 2.9 and to save his Ark the Church God brought a Beautiful World out of a confused Chaos at the first and he can a Beautiful Church out of the worst confusions now 'T is he that stilleth the rage of the Sea and the tumults of the people Psal 65.7 Man may stir strife but he can neither stint nor still it this is Gods work This brings to Noahs Egress The third Circumstance when God stinted and stiled the flood as he had stirred it up before God remembred Noah Gen. 8.1 he hath his book of remembrance Mal. 3.16 and forgets not man nor his labour Heb. 6.10 forgetfulness implies imperfection so can have no place in God the Butler may forget Joseph and Ahasuerus Mordecai but God will not his Servants the Spirit of Adoption in his Rom. 8.15 reminds him of his Isa 62.7 as 't is said after the manner of men 1. In order to his Egress three particulars are observable Antecedents Concomitants and Consequents 1. The Antecedents the Heavens clear up and the Rain is Restrained God keeps the Keys of the Womb Grave Rain and Heart in his own hand he opens and none can shut c. he gives the former and latter Rain and causeth it to Rain on one City and not on another Rev. 3.7 Joel 2.23 Zech. 10. 1. Jam. 5.7 Amos 4.7 2. The Waters sink down both by a drying wind and a summer Sun Gen. 8.2 God could have remov'd the Floud as he did the Plagues on Egypt in a moment of time as he at first Created the Waters in an instant but this decrease must be done by little and little for the exercise of Noah's Faith He that believes maketh not haste Isa 28.16 as Noah so we must stay some while under Gods Hand that we may prize Gods Mercy the more and not forget it 3. The Spies are sent out to discover the state of the Drowned World He that knew the time of his going in yet not of his going out of the Ark he sees the Sun shine and hears the wind blow this makes him long for liberty from Prison so sends out his Spies 1. A Raven because of a quick scent of a gross Food of a tough Constitution and when Tamed cannot easily forget his Station but will return to it NB. 1. The likeliest means always have not the best Success the Raven return'd not with Tidings but staid without to feed on Carcases So carnal Hearts like not the narrow Lists and Laws of Gospel-obedience but love better to feed upon the Carrion of carnal Pleasures in ways of Licentiousness c. NB. 2. The Raven represents the Law black with Terrour which being first sent out from the Ark or Church brings no Tidings of the abatement of the VVaters of Gods Wrath but with its harsh voice is to us as Jobs Messengers were to him a miserable Comforter The Law voce corvina curseth Gal. 3.10 but cannot comfort sinners The second Spy was the Dove both swift and simple Non leviter fallit fidem conjugii sed maturè studiosè ad nidum domum communem revertitur always faithful to its Mate and flying in great haste to its House or Columbary This second Spy the Dove like a true Citizen of the Ark returns with an Olive-leaf in its Mouth which as it signifies 1. The Gospel and the Preachers of it that do always allay the Terrours of the Law with the Comforts of the Gospel so more especially 2. The Comforting Spirit promis'd in the Gospel as Christ was the Grand Promise of the Old Testament so the Spirit both Comforters is of the New which descended as a Dove upon our Dear Redeemer Mat. 3. â—6 NB. 1. This Dove the Comforting Spirit hath indeed Wings wherewith to fly to us but none wherewith to fly from us unless sore grieved Eph. 4.30 and grievously vexed Isa 63.10 The Cherubims with the glory of the Lord do not lift up their Wings to be gone but upon great provocation by Adultery and Idolatry Ezek. 10.19 c. NB. 2. Josephus saith the Dove first returned empty with her Feet and Wings all wet and dirty but after with a Leaf of the Olive which is always Green and now more especially having lain under Water which shews that both Ministers and the Spirit which acts them must be patient proving if at any time either the first or second or third God will give them Repentance 2 Tim. 2.25 Melancthon at his beginning to Preach wondred that people would not be perswaded to the Obedience of Faith at his first pressing but he soon saw and said that old Adam was too strong for young Melancthon NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch Gen. 8.9 11. so had we the Wings of a Dove Psal 55.6 to fly unto our blessed Ark carrying Green Graces along with us our Best Noah or Blessed Redeemer would certainly put forth his Hand to receive us Mat. 14.31 These were the Antecedents now the Concomitants 2. Consider his Egress it self 1. Noah doth not after his Twelve-month Confinement break out of Gods Prison nor devours his Release over-greedily though he could not but long yet he dare not too much tor Liberty and open Air but stays yet other seven days and again yet other seven days Gen. 8.10 12. all this time he staid before he open'd the Roof and two months longer before he went out and not then neither without a Divine Command The same Hand that had shut him in must also lead him and let him out NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingresses and Egresses for our goings out and comings in then the protection of Angels would be more peculiarly ours in our keeping the right Road-way Psal 91.11 12. NB. 2. As the Beasts and Birds c. came not confusedly out of the Ark all rushing
forth at once Hand over Head this they did not but went out by pairs as the word imports without any disorder or confusion Gen. 8.19 This may serve to shame all the extravagancies in the World especially in the Church Yea 3. All must beware to be like those unclean Creatures in this as well as unlike in the other case to come in and go out from means of Grace both ways unclean as they did from the Ark what is this but to have seared Consciences Lastly Consider the Consequents after Noah's Egress NB. 1. He began the New World with Sacrifice Gen. 8.21 Beneficium postulat Officium Gods Mercy call'd for Mans Duty 'T is good to begin every new day with Duty to God for Mercy the Night before Joshua began his Wars which proved Conquests with Circumcision Josh 5.2 c. NB. 2. The Altar Noah Built was Erected say the Rabbins in the same place where Abel had Offer'd where Abraham did Offer and where the Temple Altar stood shewing that Christ is the standing Altar of all Ages and this Altar is one and the same in Type and Antitype Heb. 13.10 c. NB. 3. After this Sacrifice call'd Gnoloth or Ascensions God blessed all Creatures with an exceeding great Increase Gen. 8.17 so the Saints shall be blest at the glorious liberty promised Rom. 8.21 c. When they shall go forth then they shall grow up c. Mal. 4.2 NB. 4. After this also God enlarg'd Noah beyond the Fruits of the Earth to which Adam c. were confined to feed upon Flesh Gen. 9.3 for the preservation of him who had been their preserver all Creatures did owe their Lives to him and to all in him He had toiled hard to lay in provision for them now this was some Comfort to him and his concorning his Toil according to Gen. 5.29 that they might eat Flesh how much more is it to us that we may eat the Flesh of Christ which himself giveth us John 6.51 55. Alas our own Toil will not save us on this cursed Earth NB. 5. And Lastly Gods Covenanting with Noah though Man was evil only evil and continually evil Gen. 8.21 confirmed by the Rainbow Gen. 9.9 did prefigure the Spiritual and Eternal Covenant of peace by Christ with sinful Mankind Isa 54.8 9 10. Rev. 10.1 especially when fixed to a penitent Heart as the Rain-bow to a watery Cloud CHAP. X. The History and Mystery of Abrahams Tryals ABraham was first call'd Abâ—ram which signifieth an High Father he is after called Ab-ra-ham by putting some of the letters of Jehovah to the former which signifies the Father of a multitude hence is he named the Father of the Faithful Rom. 4.11 which made him an High Father indeed and he became the Father of a multitude not only of the Jews but of the Gentiles also v. 12. for the Blessing of Abraham came upon the believing Gentiles Gal. 3.8 14. The highest Honour is oft given to this High Father As 1. God frequently calls himself the God of Abraham 2. Abrahams Bosom is made the Synonymon of the same import with Heaven it self and its unspeakable happiness Luk. 16.22 23. 3. Abraham is call'd three times in Scripture The Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 which was an higher Honour to Abraham than if God had engraven his name in the highest Orb of the Heavens This lofty style and most eminent Title speaks out a mutual Relation 'twixt God and Abraham God really favoured Abraham and Abraham entirely loved God as one Friend doth another hence it was That 1. There was frequent Communion between God and Abraham who had his familiar Visions of God And 2. There was a Friendly League and Covenant both Offensive and Defensive betwixt them Gen. 12.2 3. and 15.1 18. and 17.2 7. And 3. As an excellent Ensign of this Honourable Friendship it was for Abrahams sake that his God swore to him Heb. 6.17 God willing more abundantly c. did not simply say but solemnly Swear to Abraham which was a glorious condescention that he would bless him in himself and his and make him a blessing to many others Gen. 12.2 3. Thus Abraham the tenth from Noah as Noah was the tenth from Adam had also most high honour put upon him as was ut suprà upon Noah for as Noah was the restorer of Religion to the World so Abraham was the establisher of it in the World yet in this respect Abraham is advanced above Noah in as much as Destruction was extended to all people in Noahs days but Salvation was Promised to all Nations in Abrahams days In thee saith God to him shall all the Nations of the Earth be Blessed Gen. 12.3 c. Moreover this Friend of God was a tryed Friend for God did try him with ten tryals and every one worse than other though still God led him from lower to higher and harder tryals the last of the ten being the highest and hardest of all about Offering up his only Son c. yet still he sticks close to God as his Friend yea as his Life Deut. 10.20 and 30.20 that this Father of the Faithful might become a perfect Pattern or Copy to both Jâ—ws and Gentiles that were to be the Children of Abraham He must give no less than ten proofs and evidences of his Faithfulness to God which shews us two Truths 1. No Bosom of any Son of Abraham Luk. 19.9 can expect exemption from Tryals and Temptations when that Bosom of Father Abraham to which Heaven it self is compared was assaulted with them c. 2. Abrahams practice of Faithfulness to God under all his ten Tryals and Temptations as a faithful friend of God is ablessed pattern to all the Sons and Daughters of Abraham for their holy imitation under all their Exercises Children should follow the foosteps of their Father Heb. 6.12 and we must all tread in Abrahams steps in this lower World Rom. 4.11 12. or we shall never lodge in Abrahams Bosom as Lazarus did Luk. 16.22 23. in the better World Abraham indeed stands under a threefold resemblance As 1. He represents or resembles God the Father in these parallel congruities 1. As Abraham was an High Father as his name signifies so is God the Father the Highest Father yea the Father of all Fatherhoods 2. As Abraham was the Father of many Families both Jews and Gentiles that are Faithful yet had he but one only Son by natural Generation to wit Isaac Born in fulness of time to him So God the Father is the Father of all the Families in the World Eph. 3.14 15. yet hath he but one only Son by Eternal Generation which none can declare Isa 53.8 to wit Jesus born of a Virgin in due time Gal. 4.4 3. As Abraham so loved God that he spared not his only Son but would have offer'd up Isaac upon Mount Moriah Gen. 22.1 c. So God loved Abraham and the Families in him so much that he gave his
N. B. You that are such Widows if ye do but trust in God Jer. 49.11 though ye be neglected of Men yea and injured by Men yet shall ye be cared for by God as was Naomi here Another Sense on the Words is that Naomi was more grieved at her Affliction for their sakes than for her own because they were involved therein by her Means Hence Observ 5. 'T is very sad to a Sanctified Soul to involve others in the fruit of their Sins Naomi now was sensible of her sin in leaving the Land of Promise to come into that Idolatrous Countrey She had sin'd herein and neither of her Daughters had done so yet both are afflicted with her for this her sin this was it that trebl'd her Sorrow Oh how should it trouble us to involve others in our sins Tempters to sin little consider this especially the wicked Wantons in our Day which while they tempt one another to Uncleanness they do endanger the damning of two Souls by one Act. It should grieve Governours to involve their People in the Guilt or at least in the punishment of their sin as it did David saying in the tenderness of his heart 'T is I have sinned but these Sheep What have they done 2 Sam. 24.18 and so it should grieve us that our Wives and Children suffer for our sins let Spend-thrifts think of these things Oh that they would say with Naomi here It grieves me much for your fakes my near Wife and my dear Children that I have Beggar'd you and bereaved you of many good things by my Extravagancies and not only so but also That the Hand of the Lord is now gone out against me Hence Observ 6. The hand of the Lord ought to be Observed in all our Afflictions They should not be ascribed to an Inevitable Fate with the stupid Stoicks or to blind Fortune with the Superstitious Heathens or Atheists and still the Devil doth suggest to the Minds of Men when evil doth befal them that their crosses are no more than common events such as have a time to come in and must have a time to go in c. and People frequently say in the Language of the Philistines It was a chance that happened to us 1 Sam 6.9 But David was better instructed when he said The Lord hath bid Shimei Curse me 2 Sam. 16.11 To behold God in our Crosses that whosoever is the Instrument yet he is the principal Agent is an excellent Help to a right patience this was that which mitigated all Naomi's Sorrows and Sufferings that she knew all things come to pass by the Providence of God even our hairs be numbred Matth. 10.30 we had need pray with Jabez Oh that the Lords Hand may be with me 1 Chron. 4.9 10. and not against me for God's Hand is an heavy Hand and a mighty Hand if it be gone out as here it returns with a dreadful Blow as your Battering Rams contrived Artificially for breaking down strong Walls the further they be gone out or drawn back with so much greater force they return again upon the Wall From this Clause Gone out is Observ 7. 'T is a fearful thing to have the Hand of the Lord gone out against us 'T is a fearful thing to fall into the Hands of the Living God Hebr. 10.31 For who knoweth the power of his Anger Psal 90.11 The Melancholy Fancies of some discomposed Minds do sometimes fear Fires Swords Racks Strappado's Scalding Lead Boiling Pitch Burning Glass in Glass-Houses or Running Bell-Mettle and that to all Eternity yet more than all these Fears is the Wrath of God all these and such like are nothing to this Anger of the Lord if kindled but a little which none can either Avert Avoid or Abide Psal 2.12 And the further that this Almighty God when angry fetches his Blow the more forcible will the stroke be when it falleth and the deeper is the Wound where it hitteth Tarditatem Supplicii Gravitate Compensat God recompenceth the delay of Punishment with an Eternity of Extremity Poena Venit Gravior quo Magè Sera Venit Because Sentence is not executed speedily therefore the Heart of Man is fully set upon Wickedness Eccles 8.11 The sleeping of Vengeance causeth the overflowing of sin and the overflow of sin causeth the awakening of Vengeance 'T is wonderful That a God of so great Power should be a God of â—o much Patience yet though he hath Leaden Heels he hath Iron Hands and the higher he lifts up his Axe as the Carpenter the farther he draws his Arrow as the Archer the deeper will he wound when and where he hitteth God's Mill may grind soft and slow but it grinds sure and small His Vials of Vengeance Revel 16.1 hath large Bellies but narrow Mouths they pour out slowly but they do drench deeply and desperately where they fall Oh therefore take heed of provoking God to Anger lest his Hand go out of his Bosome and be listed up against you Agree with this Adversary at Law quickly Matth. 5.25 Get quickly out of God's Debt-Book by Repentance and Reformation lest ye be constrained to pay the charge of the saddest Suit in the World Know ye not that the Avenger of Blood pursues you at the Heels and Divine Justice waxes hot against you Deut. 19.6 Oh flee to the City of Refuge the Lord Jesus make him the Maker and the Matter of your Peace Eph. 2.13 14. Remember how Adonijah's Jollity and Jovialty ended in Horrour and Perplexity then he ran to the Horns of the Altar 1 Kings 1.50 ever after the most Jovial Carrousings and Collations are over then comes the sad Reckoning often off with a Sigh as well as with Expences V. 14. Orpah Kissed her Mother-in-Law Vatishak Hebr. This was a Valedictory or a farewel Kiss as Gen. 31.28 and 1 Kings 19.20 First she Kissed and then returned had she not loved her she had not Kissed her and yet she loved her not so well and so much as to cleave to her and to forsake her Idols to go with her to the God of Israel Hence Observ 1. There may be a Love to Goodness which is not an Effectual and Available Love a Love that a little Water may extinguish unlike to that of the Spouse Cant. 8.6 7 8. and unlike to Ruth's here Orpah's Love was more the Love of Humanity than the Love of Religion Orpah loved Naomi as she was a kind Mother-in-Law to her not as she was a Religious Woman unto God Hence it was that she wept at parting as loth to depart for the Ten Years Loves sake all Tears at all times are not to be trusted witness that deep Dissimulation and Crocodile Tears of Treacherous Ishamel Jer. 41.6 and Ishamel came forth to the poor Innocent and well-minded Men who had not offended this Bloody Butcher at all Weeping all along as he went These were false and feigned Tears like those of the Crocodile which having kill'd some living Beast lays all along upon the
Dead Body and washes the Head thereof with her warm Tears which she afterwards devours together with the Body Orpah's Tears were indeed no such Tears being Tears of Humanity and not of Bestiality She Weeps and Kisses she Kisses and Weeps again and with her Kiss gave her Mother a final farewel Hence Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not always right Love in a Kiss Joab took Amasa by the Bear to Kiss him 2 Sam. 20.9 Indeed it was not so much to Kiss him as to Kill him 't was a Treacherous Killing Kiss Thus Judas betrayed Christ with a Kiss and hence every false-hearted Kiss is call'd Osculum Iscarioticum the Kiss of Judas the Iscariot who said Hail Master and Kissed him Matth. 26.48 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them 2 Sam. 15.5 Though Orph's Kiss was not the Kiss of Absolom of Joab or of Judas yet was it not Osculum Charitatis a right Kiss of Love as Ruth's was for she Kissed and forsook what she Kissed as all Temporary Professors do that give Christ a Complemental Kiss and then give him a final farewel as Orpah did to her Mother so Demas did to Christ Embracing the World 2 Tim. 1.10 as she did Moab Ruth did not so but Kiss'd and clave to that she Kiss'd but Ruth clave unto her Hebr. Dabak Agglutinari which signifies the strictest Conjunction of things that are glued together as a Wife is glued to her Husband by an Inseparable Bond Gen. 2.24 Matth. 19.5 and thus he that is Joined to the Lord is one Spirit 1 Cor. 6.17 by a Mystical and Spiritual Union Thus Ruth stayed with her Mother and did not as Orpah did unworthily depart from her Hence Observ 2. There is a Love to Goodness which is effectual Available and both Insuperable and Inseparable Such a Love as many Waters cannot quench such a Love as this Ruth had to Naomi who could not be driven from her Thus Moses exhorted the People to cleave unto the Lord Deut. 10.20 and 30.20 so did Barnabas Act. 11.23 As broken Bones must have strong Bands to bind them fast together and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering so our loose and slippery Hearts have need of this Blessed Glue of Divine Love to make us cleave close to Christ who is our Life both the founder and the finisher of Life Natural Spiritual and Eternal in all his Râ—deemed we should hold him as our Lives and not let him go we live in him as the Fish doth live in the Water and every breathing thing in the Air As the Lamp cannot live but in the Oyl so nor we but in Christ our Life is hid with Christ in God Col. 3.3 We had better let Lands Livings yea Life it self go than let our dear Redeemer go Keep true to him and he will keep true to you cleave to him with the Purposes of your Heart and he will cleave to you with the Promises and Performances of his Heart and every Ordinance shall be his Royal Exchange wherein you present Duty and he confers Mercy Ver. 15. Behold thy Sister is gone back This must needs be a great Temptation unto Ruth to be deserted by her Sister Hence Observ 1. The back-slidings of such as set out fair and do begin well is a sore Temptation to young Converts and Proselytes It was no less to the very Disciples themselves Oh! how were they even startled to behold many fall off from following Christ when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ His Disciples themselves were so far tempted with the backslidings of so many 66 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been insomuch that the Apostle being afraid of that Gangrene saith to them Nevertheless the foundation of Gods Election standeth sure the Lord knoweth them that are his c. For the better setling of such as were shaken by the fall of those Deniers of the Resurrection 2 Tim. 2.17 18 19 20. N.B. We should not wonder that there are a mixture of good and bad of Ruths and Orpha's of Vessels of Honour and of Dishonour in the House of God yet the Lord doth distinguish Orpah's from Ruth's He knows who are his As the multitude of Sinners cannot give any Patronage to the evil ways of Sin so neither can the paucity of Saints put any disgrace or disparagement upon the good ways of God And to her Gods to wit her Devil-Gods Baal-Peor Chemosh and Milchom c. Judg. 11.24 Hence Observ 2. Some forward followers of the only True and Living God may Apostatize from thence to embrace Dunghill Deities even the Vanities of the Gentiles As Orphah here who was as forward at first as her Sister Ruth in their first setting forth from Moab towards Canaan yet she turns her back again having declined the Religion of Moses which she had seemingly professed while her Husband was alive for about Ten Years now she turns again to her Country Idols as if those meer Fictions the base Brats of Mans empty Brains 1 Cor. 8.4 were better to serve than the true God of Israel An Idol is nothing and yet such a vain Mind hath acted Mankind that they have made a Multitude of Gods which the wiser Heathens did oppose and Socrates suffer'd Death for opposing it Hesiod in his time reckons up no less than Thirty Thousand that then were and what an Army of them may we think were devised in after Ages It was the Serpent's or Satan's Grammar that first taught Deum pluraliter declinare to decline Deus God in the Plural Number Ye shall be as Gods Gen. 3.5 and to make Gods many all Vanities in the very extent of the word Vanity Jer. 10.14 15. and 14.22 devised by Brutish Brains until they came ad Insinitam Deorum Lernam to an Infinite Multitude of Gods so that China is said to have an Hundred Thousand of theirs and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries Be Astonished Oh Heavens at those two evils that those Orpah 's doth commit they forsake the Fountain of Living Wators and here them out Cisterns broken Cisterns that will hold no Water Jer. 2.12 13 The Heavens do blush at those Heteroclites in Worship Oh their Stupendious Stupidity and their profligate prodigious prophaneness in turning their Backs as Orpah did here of that ever flowing and overflowing well-Spring of all well-fare Jam. 1.17 the true God and turning to Idols which are but Cisterns that hold no better than Muddy Rain-water at the best but then being broken Cisterns Riven Vessels they can hold nothing but Liruim Lapides Mud and Gravel Matter that can never be digested by those that drink them but become Diseases