gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
Sallet out of Naboth's Vineyard 1 King 21.4 c. No better was it with those murmuring Male-contents here who though they had Manna though Wheat of Heaven and Food of Angels yet because lightly come by it was lightly set by they accounted it a light Meat loathed it though it was both a Corporal and a Spiritual Food to them as it was a figure of Christ and so their Loathing of Manna and longing for the Meat of Egypt prefigured their rejecting of Christ and their relying for nourishment upon the Righteousness of man Gal. 3.3 10. and 4.9 Yea their Sin was not in Secret only but they as it were proclaimed openly their Iniquity in running to Moses's Tent-Door as Mutineers do to their General 's Tent and by weeping and howling stirr'd up themselves and one another to follow their Lusts This fretting Leprosie their Sin was generally spread over all the People ver 10. by which it appeareth that God chose this untoward Generation not for their Merits Sed ex mirâ merâ misericordiâ He chose them for his Love and loved them for his Choice Observe 3. God heard and saw all their sinful Postures and Practices ver 18. therefore bids them prepare themselves for the Day of Slaughter as Jer. 12.3 so ver 20. here intimates or sanctifie your selves for a Coelestial Banquet by Repentance for your Sins Otherwise you shall have Flesh but with a Vengeance which ye shall eat on Earth but digest in Hell Plenty of Quails an exceeding fat Fowl and Food for Princes is brought miraculously and so plentifully that each Family had ten Homers or ten Ass Loads as some say to satisfie them for a whole Month. All which Time they fed their Lusts with Pleasure and without fear Jude ver 12. Though the Lord had threatned to punish them with nauseating and filthy Vomits A violent Wind miraculously brings them ver 31. Psal 78.26 God rained Flesh upon them as Dust and feathered Fowl as the Sand of the Sea ver 27. N.B. They lay in circuit and compass about the Camp a Day 's Journey Numb 11.31 32. so that the gathering of them lasted all that Time for as in their coming in Droves so in their keeping sweet so long there was an extraordinary Providence of God but at the Month's end for so long God promis'd to feed them with Flesh a dreadful Plague falls foul upon them ver 33 34. which is thought to be that burning Vengeance ver 3. where their Sin is set down in the General and their Plague in particular Thus Deus dat Iratus quod negat propitius God grants Mens desires in Wrath Hos 13.11 yet denies in Mercy sometimes 2 Cor. 12.9 That which here they are was sawced and that which they drank was spiced with the bitter Wrath of God Job 20.23 Psal 78 30.31 Deut. 9.22 1 Cor. 10.6 The Fourteenth Station of Israel in the Wilderness was Hazeroth Numb 33.17 removing from Kibroth Hattavah a new Name those Murmurers by an hasty Testament gave to the Place they lay buried in which signifies the Graves of the Lusters from whence it is plainly implied that the Innocent in not Lusting and Murmuring received no damage by that Plague then they marched to this Place where it is expresly said They were that is they abode or continued there some time Numb 11.35 as the like Phrase bears the same Sense Dan. 1.21 and Ruth 1.2 They were that is they continued there And the Cause of Israel's Continuance at Hazeroth was a new Impediment and Trouble which Moses's Sister and Brother Miriam and Aaron raised against him for exercising a chief Magistracy which is particularly related Numb 12. per totum and ver 15. 'T is expresly said that the People Journeyed not till Miriam was cured and recovered of her Leprosie which was seven Days The Remarks upon this Fourteenth Station are as followeth The First is Here arose another Murmuring against Moses whom His extraordinary endowments and highest Communion with God could not secure from Calumnies far worse than the former Numb 11. for that Sin of Lust which occasion'd it began among the baser sort ver 4. but this Sin of Ambition and Vain Glory began among the chiefest of the Church for those three Moses Aaron and Miriam were the principal Guides whom God sent before his People Mic. 6.4 Here was a Sister a Prophetess Exod. 15.20 and a Brother the High Priest both near Relations against their Brother a Prophet and chief Magistrate Nothing can secure a Man from offensive Exceptions as Satan prevailed first with Eve then by her with Adam so here first with Miriam and then by her with Aaron What is said by the Apostie the Woman was first in the Transgression 1 Tim. 3.14 holds true in this Instance also Miriam is set first before Aaron Numb 12.1 because chief in the Transgression and began the quarrel as principal Author of the Sin which more plainly appeareth in the Original that may thus be read Miriam she spake Therefore she not Aaron was plagued with Leprosie ver 10. Her discontent might arise from this that she being a Prophetess was not chosen one of those Seventy that were to be Helps in Government Numb 11. Miriam Hebrew signifies Exalted and according to her Name she might be ambitious of Exaltation Ambition and Vain-Glory would ride without Reins Nec bic parem nec ille Superiorem serebat as was said of Pompey and Caesar the one could not bear an Equal or die other a Superiour The Second Remark is the occasion of this quarrelsome Obtrectation was Moses's Marrying Zipporah whom they call an Aethiopian but falsly for she was of Midian the Son of Abraham the Son of Shem Gen. 25.1 2. Whereas Cush Hebr. for Aethiopia was the Son of cursed Cham. Gen. 10.6 Beside Zipporah having now subjected her self to the Law of God and become a Proselyte to the Church she should have been reputed an Israelite as well as Rahab and Ruth but what will not Tongues tip'd with Envy and Emulation say in way of Reproach This was an old fault if any for be had been married to her many Years before and therefore should have been buried in the Grave of Oblivion But they were resolved right or wrong to pick an hole in Moses's Goat The offence likely lay mostly betwixt the two Women for Zipporah as is probably Thought might as the Wife so honourable an Husband take too much honour to her self and give too little respect to Miriam who looked for much because she was a Prophetess therefore she hooks in Aaron to side with her pretending Zeal for Religion they would have Moses to put away Zipphorah because not of the stock of Israel and because she had hindred him from Circumcising his Son Exod. 4.24 25 26. and Marry some Israelitish Woman However 't is the Character of ungodly Persons to dig up an old Evil Prov. 16.27 and hereupon to grace themselves they disgrace Moses for this fact and
at Gilgal where Saul had now his Solemn Enthronization Intrat Rex exit Judex N. B. Saul comes in as a King and Samuel goes out as a Judge Samuel declares his own Abdication in a most excellent Oration Remarks upon it are First The Apologetical part of it He begins his ensuing Apology with Arguments to move their Attention that as He had hearkened unto them in confirming a King over them so now they ought to Hearken unto him in this his Farewell Sermon the Prologue whereof consists of three Arguments to make them attentive N. B. The first is drawn from his own Merits towards the Common-Wealth appealing to their own Consciences concerning his Integrity and the Justice of all his Administrations v. 1 2 3. to which the People gave an Ingenious and Publick Acquittance v. 4. N. B. The second Is drawn from the Imbecility of his Age v. 2. I am now unable to bear the burden of Government therefore have I freely resigned it up into Saul's Hands I now feel my self at much more ease when that burden which so much pinched my Shoulders is now removed to the Shoulders of Saul whom you so impetuously pressed upon me to make your King N. B. The third Argument is drawn from the Private Capacities of his Sons v. 2. intimating as he had made himself a private person by the resignation of his Power in so voluntary a manner and was not Deposed by the People for any Male-Administration So my Sons are much more now Private Persons and subject to the Lash of the Law wherein they have been wrongful to any Deal with them as they have deserved I will not intercede for them The Second Remark is The Reprehensory part of his Oration or Proposition telling them that notwithstanding their Peace-Offerings to God at the Inauguration of their King Chap. 11.15 Yet God was not at peace with them but had a just quarrel against them saith he for your violent voices in asking a King your sinning hath been greater than yet you are aware of and your sorrowing must be greater than yet ye have attained to There must be a better proportion betwixt these two Manasseh sinned greatly and he humbled greatly 2 Chron. 33.12 otherwise saith Samuel your sin will find you out if you do not find it out Numb 32.23 You shall pine away in your Iniquity Lev. 26.39 But if you Repent Your sin shall not be your ruine nor the ruine of your King Ezek. 18.30 This is the scope of v. 7. to v. 19. This in General only now more Particularly Samuel confirms his convincing them of the greatness of their Sin First By opposing their former Experience of Gods Government of them both under Moses and Aaron's Conduct v. 8. and under the Judges v. 9 10. Unto their present Ingratitude in asking a King when the former Being Alsufficient might have contented them v. 12. wherein Samuel argueth most accurately N. B. 1st By reminding them of the great things God had done for them when Jacob the Syrian ready to perish Deut. 26.5 came with a few into Egypt and being blest by God into a great Nation there he was then cruelly oppressed and then did the Lord raise up Moses to deliver them and as a Captain to conduct them through the Wilderness and seated some of them in those Conquered Lands beyond Jordan yea and substituted Joshua to seat all the other Tribes in Conquered Canaan on this side of Jordan c. Thus in few words he includes a long series of Gods Providence towards Israel after they became a Nation mentioning nothing of the Patriarchs before that came to pass And N. B. 2ly By reminding them of later Deliverances the Lord had wrought for them under all their Judges when they had revolted from God for which they had oft been sold into their Enemies hands and as oft upon their Repentance for their revolts were delivered And in the close of the Judges he nameth himself not out of any Vain Ostentation but for a just Vindication of himself and for a necessary Justification of his following Reproof of their gross Ingratitude towards himself as well as toward God by whom God had so lately delivered them out of the hands of the Philistines Chap. 7.10 11. All which might clearly them that it was not any necessary Want but meer Wantonness and Wilfulness which prompted them so to a desire of an alteration of Government and hereupon he lays a great stress upon their peremptory Word Nay v. 12. But we will have a King whatever it cost us as if God were grown Impotent and Unfaithful to them Secondly When Samuel had aggravated their present Ingratitude by opposing it to their former experience then like a Pious Prophet and a Prudent Preacher he dips his Divine Nail in Oyl that it might drive the Deeper in allaying the Tartness of his Reproof with the Sweetness of his Counsel and Comfort well knowing that Sowre and Sweet make the bes Sawce Therefore he then as it were corrects himself saying Although you have grievously sinned in asking a King through your incredulty and distrust in God who hitherto hath been your King and Saviour so faithfully preserving you in all former Ages that he never gave you any just cause to cast off his Government Yet seeing it is no wicked thing of it self and in its own Nature to Ask a King and seeing God hath now given you a King at your Asking If for the time to come ye will Walk before the Lord unto all pleasing and worthiness of his presence Col. 1.10 then the Lord will not forsake you but will vouchsafe both to direct and to protect both you and your King v. 13 14. But if ye will not fear the Lord but Rebel against him then will he pour forth his Plagues upon you as he did upon that Race of Rebels your Predecessors and upon your King whom you have chosen who shall not be able to secure you from Gods displeasure v. 15. Thirdly and Lastly Samuel drives his Nail of Reproof and Conviction to the very Head by a marvellous Thundring Lightning and Tempestuous Rain in the very throng of Wheat Harvest v. 16 17 18. 'T is certain that in Judea they had only the former and the latter Rains their Harvest seasons being more certain and the Weather more temperate than it commonly is found in our Northern-Islands Therefore such an unseasonable Storm to hinder Harvest which God had promised should not cease Gen. 8.21 and Rain rately obstructed it Prov. 26.1 Amos 4.7 this made it the more Amazing a Miracle Therefore as Samuel had bid them before Stand and Hear v. 7. so now he bids them Stand and See v. 16. that they might take in Instruction by those two Learned Senses as Aristotle calls them the Doors and Windows of the Soul that even the Deaf might Hear and the Blind might Behold Isa 42.18 lest God should Desert them and leave them desolate Jer. 6.8 N. B. Though Old
here for what Saul thought was the Highest Wisdom Samuel convinced him that it was the sublimest Folly for he both said and did foolishly First He had said like a Fool in charging Samuel with breach of Promise which was a loud Lye for he came within the time appointed And Secondly He did Foolishly pretending urgent necessity for his own Impatience and Precipitancy in breaking God's Command the keeping whereof is of indispensable necessity seeing the Lord never necessitates any Man to sin and his Sacrificing under such a pretence only was more probable to provoke than to pacifie God Therefore 2. Samuel taxes him for breaking the Command of the Lord his God Every word hath its Emphasis N. B. Especially thy God who hath so exalted thee from feeding Asses to Rule a Kingdom yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army that Arm of Flesh now melted away than in thy God who binds the Hands and the Feet of the Philistines so to the Peace that they cannot assault thee but when he will Hereupon he tells him 3. Thy Disobedience will cost thee the loss of two Kingdoms not only that which is Temporal to be torn from thy Tribe and Family and to be given to one after God's own heart of the Tribe of Judah c. but also the loss of that which is Eternal the greatest loss of all v. 14. If thou Repent not N. B. Enquiry Why did God punish Saul so severely for such a small Offence occasion'd by a seeming necessity c Answer 1. Man is not a competent Judge of the Judgments of God because Man seeth only the External Act but God seeth the Internal Temper Solomon saith The Sacrifice of the Wicked is an Abomination to the Lord Prov. 15.8 How much more when it is brought with an Evil heart Prov. 21.27 that Saul did this in Rebellion against the Light of his own Conscience his own words I forced my self do imply to say nothing of his Distrust of God's Providence c. N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Law-givers severely to punish the first Violations of their Laws to be in terrerem to others for the future and accordingly God dealt so severely with Adam the first Transgressor with Cain the first Murdâ—rer with Israel for their first Idolatry in the Golden Calf Exod. 32.28 35. with Aaron's Sons for their first Miscarriage in the Priesthood Levit. 10 1 2. with that Person who was the first Prophaner of the Sabbath Numb 15.32 and Lastly with the first gross Hypocrites in the first Gospel Church Acts 5.5 10. Accordingly Saul was the first King of Israel and therefore God's Severity with him was to be a terrour to all his Successors c. N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here yet may it probably be supposed that a tacit condition was implyed namely if he did not heartily repent of his sin Thus it was in the case of Nineveh Jonah 3.4 And this is the more probable here because the full final and peremptory Sentence of Saul's Rejection is plainly ascribed to his Desperate Disobedience unto God's Command in sparing Cursed Amalek chap. 15.11 23.26 28.29 and until that second prevocation neither did the Spirit of the Lord depart from him nor was David Anointed by Samuel in his stead until Chap. 16.13 14. N. B. Answer 4. Sometimes God punishes small sins severely and such are set down in Scripture Record for weighty Reasons As First To teach us the heinous Nature of sin in it self so hateful to God and so hurtful to Men that we may abhor all the degrees of it 't is the proper Object of Hatred Ye that love the Lord hate evil Psal 97.10 we should hate it with a perfect Hatred the small as well as the great otherwise our hatred of it is not perfect Secondly To shew us that indeed no sin can truly be called a little sin because there is no little God to sin against therefore to disobey the great God even in the smallest matters as in Adam's eating an Apple is a ground great enough and a sin great enough to procure God's Severity Thirdly That we may not indulge our selves in the least sin as we are prone to do in presuming on God's Mercy lest God punish us for them and lest little sins make way for greater as little Wedges make room for the more Massie ones and little Thieves serve to open the Doors for the grand Crew This will befal us when God is offended with our allowing of little sins he lets us alone at last to a wallowing in grossest Enormities Fourthly N. B. That we may all learn the Riches of Divine Grace and free Mercy in passing by and pardoning such great Inquities in us when we find the rigour of Justice executed upon others for far lesser faults Recorded in Scripture Alterius perditio tua fiat cautio such Examples of God's Severity are purposely Registred in Sacred Writ as necessary Cautions unto us they are written for an Admonition to all future Ages 1 Cor. 10.6 11. and therefore the Vniversal Good to all Generations that is learnt out of those Instances of God s Severity for small Matters doth abundantly preponderate and holds forth more of Divine Mercy than that Divine Rigour on those particular persons had inflicted on them can amount to God's Dishonour Answer 5. As this severity upon Saul was personal only yet for a General Advantage to all Ages in which respect it hath more of God's Kindness than of his Harshness in it so 't is Recorded for our instruction N. B. That an Honest Intention will not warrant an unwarrantable Action as some suppose Saul had in Sacrificing two things make a Godly Man good Actions and good Aims A good Aim maketh not a bad Action good as in the Case of Vzzah who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tumble down yet God smote the Breath out of his Body for so doing 2 Sam. 6.6 7. but a bad Aim may make a good Action bad as in the Case of Jehu the matter of his Act ons was good 2 Kings 10 30. but the Motive Aim and End were all amiss v. 29.31 c. He followed God so far as to get a Kingdom and when their ways parted Jehu follows no farther and so his Rotten Aims became his Ruine Accordingly Saul's unsound Heart and dispensatory Conscience which he here forced to comply in a Work not warranted by the word discovered his Hypocrisie and usher'd in his Destruction The last Remark upon chap. 13. is the low Estate of Israel notwithstanding their promising to themselves so much Protection and Prosperity from a Crowned Prince This appears First In the scornful number of the Army but six Hundred Men v. 15. to oppose the prodigious Army of the Philistines who had sent forth Spoilers
up the Syrians Eyes and then opens them again both of them wrought those double Miracles by the power of Prayer Now come we to the Consequents hereof which is the Third Part. Remark the First The King of Israel's Fingers even itched to be dabbling in the Blood of these Syrians so tamely taken and so earnest he was hereof saith P. Martyr that he doubles his Request for a smiting Commission from the Prophet whom his bloody Mind would have courted into a compliance with an Honourable Title My Father shall I smite them shall I smite them ver 21. N. B. This was only a Complement of Hypocrisie which sometimes under awful Influences can counterfeit Conscience as here for no doubt but Elisha had sent a Messenger to this King to let him know what a Prize he was bringing him that he might prepare his Forces to entertain them to their Astonishment This pang of Passion was soon evaporated ver 31. for then was he for smiting Elisha c. Remark the Second The Prophet prohibits the slaughter ver 23. urging an Argument saith P. Martyr à majori ad minus from the greater to the lesser saying 'T is against the Law of Humanity and the Custom of War to kill Captives in cold Blood even such as are conquer'd in the Field by the Sword which gives some colour of right to destroy them how much less ought the King to kill those Captives whom a miraculous Providence of God had delivered into his Hands These were not his own but the Lord's Captives and the Lord directs by me his Prophet that Bread and Water be set before them c. Remark the Third This was the noble Revenge of this Holy Prophet to his Persecutors who came on purpose to catch him at Dothan and to deliver him up into the Murderers Hands This was not to be overcome by evil but to overcome evil with good Rom. 12.20 Prov. 25.21 N. B. The King of Israel Conquer'd more by this Feast than ever he could do by his Sword These Bands after they had been royally feasted by the King went merrily home to their Master and these same Bands came no more ver 23. In doing good to our Enemies we do good to our selves Having spoke to those Miracles of Elisha making up Seventeen in all the next is his Oracles the first whereof is His foretelling the final ceasing of that dreadful Famine which is declared in its horrible Circumstances in this Sixth Chapter from ver 24. to the end of it Remark the First How basely doth Benhadad requite all this Beneficence of Israel to this his late Syrian Host he after this gathered all his Forces and besieged Samaria ver 24. Forgetting all former kindness he resolves out of his implacable Hatred to Israel to be Revenged on them for this high affront in Captivating his Host as well as in disappointing his Ambushments he will no more Invade Israel after so sneaking a manner saith P. Martyr with only some of his Troops or Regiments but he Musters up all his whole Strength of Arms and Armies and in a sort bids defiance not only to the King Joram and to the Prophet Elisha but also to the God of Israel He comes now in an open Hostile War and Famishes Samaria that had so Royally Feasted his Army Remark the Second A sore Famine seized upon Samaria by this long Siege ver 25. This City now smarted for Ahab's foolish pity in sparing Benhadad 1 Kings 20.34 42 43. N. B. The most principal Cause was their Idolatry and Contempt of that Heavenly Manna the precious Food of their Souls and therefore God punishes them with this pinching Famine in the Want of Food for their Bodies insomuch that the Head of an Ass unclean to the Jews by their Law was sold for Four or Five Pound some say Ten Pound and a Pint of Doves Dung was sold for Twelve Shillings and Six Pence This is not improbable because it is implied that Men in Extremity of Famine will be constrained to eat their own Dung and drink their own Piss Chap. 18.27 Remark the Third The woful Controversie of a Woman against her Neighbour-Woman wherein the King was call'd upon as he walk'd the Round to see the Watches set c. for him to decide and determine ver 26. she crys Help my Lord O King this general Term the King understood not and mistaking her Suit thought she had sought help to Food so answers Whence shall I help thee c. ver 27. N. B. Even Kings cannot take off a Curse or Judgment which the Lord lays on But his first words to her Al Joshegnek Jehovah Hebr. bear a double Sense first as a divine Direction saying No do not cry to me but cry to God for help God help thee for I cannot The second Sense as Junius Vatablus P. Martyr and Josephus all say It was a prophane Scoff and cursing Imprecation saying Let not the Lord save thee as if he had said God Confound thee for troubling me in this Extremity That he was in a Rage appears ver 31. c. Remark the Fourh The Woman-Plaintiff upon the King 's farther enquiry opens her Case and states her quarrel even in the presence of the Woman-Defendant before the King ver 28 29. a most woful Case and scarcely to be parallel'd in Scripture or other Histories that Mothers should eat their own Children N. B. Oh miserable that this Mother should so soon take away that Life from her own Son to whom she had so lately given Life and instead of laying a living Child in her Bosom to chop him in pieces to boil him and by devouring him to lay him in her Bowels instead of her Bosom Had the King done her Justice indeed she confess'd enough to hang her we boiled my Son and did eat him but thus were the dreadful Judgments of God threatned in Case of Apostasy fulfilled saith Grotius Deut. 28.56 57. as afterwards Lam. 4.10 Ezek. 5.10 and the like was done in Jerusalem when ruin'd by Vespasian Remark the Fifth King Joram's carriage at this amazing Case He said nothing to decide the quarrel nor did he judge this unnatural Mother out of her own Mouth to hang her up for a cruel Murderess but only Rent his cloaths ver 30. whereby his sackcloath was seen yet no godly Sorrow c Instead of being penitent for his Sin he is outragious against Elisha swearing to take off his Head ver 31. but for what fault Peter Martyr saith the false Prophets incens'd him that Elisha was the cause of this Famine as Elijah had been of the Drought 1 Kings 17.1 or that he incouraged them to hold out the Siege promising help from God or that he might have procured Food by his Prayers as he had done Water Chap. 3.17 or have raised the Siege by a Miracle but was sullen and would not c. Remark the Sixth Elisha with his holy Consorts are seeking God in his House the Executioner comes to
and Grotius Jeroboam's Golden Calf there had turned Beth-el the House of God into Beth-aven Hos 10.5 an House of Wickedness as their Names Hebr. do signifie The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem saith Lavater but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel Mark 2. This zealous King Deposed the Idolatrous Priests c. ver 5. call'd Chemarims Hebr. not only because they wore black Cloaths as the word signifies after a Superstitious fashion which is the concurrent opinion of Junius Piscator Mercerus Munsterus Montanus Pagnin c. but also because they were Tinged Singed and burnt black inwardly with an Hell-fire-fervency for a false Religion saith Avenarius c. N. B. The Prophet Hosea speaks of those Priests Hebr. Chemarims Hos 10.5 affecting a black Habit Sanctimoniae Ergô for Sanctimony's sake And the Prophet Zephany saith in Josiah's Day that God will cut off the Name of the Chemarims Zeph. 1.4 namely Baal's Chimney Chaplains black Sooty Fellows like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church Elias in Tisbi saith these Atratei Black-coats were shut up in Cloysters and the Jewish Rabbins call the Monks Chemarims Many Men addicted to Idolatry entertained those Chemarims in Josiah's time Jer. 3.6 Zeph. 1.1 4. as too many do Harbour Mass-Priests in our Times those Josiah cut off according to Zephany's Prophecy c. Mark 3. Josiah Destroyed the Idolatrous Grove ver 6. either that Grove which was planted nigh the Temple as Flaccherus supposeth wherein the Image of Baal was Worshipped after the manner of the Gentiles who Worshipped Priapus in Groves after which they committed all lascivious Beastiality in promiscuous Copulations therefore the Lord forbade by his Law the Planting of any such Groves Deut. 16.21 because it was the practice of Idolaters 1 Kings 15.13 and might be the occasion of reviving that abominable Idolatry Or rather this was a Representation of that Grove or the Image of it because 't is said He brought out the Grove from the House of the Lord ver 6. and we read of an Image with a Carved Grove about it 2 Kings 21.7 that not God in the Temple but the Devil in the Grove might be Worshipped saith Sanctius And this Image he stamp'd small to Powder at the Brook Kidron and the Powder thereof he poured upon the Groves of that Rascality which had been set on Mischief as Exod. 32.22 23. and which had Worship'd the Groves 2 Chron. 34.4 And this Bastardly Brood so call'd was probably Buried in this infamous place as a brand of Ignominy put upon them saith Tirinus All this was done saith Junius in detestation of Idolatry and for Caution to them that still lived Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites ver 7. those abominable Brothel-Houses in which Males prostitute their Bodies to Males which was both a Punishment of Idolatry Rom. 1.23 24 27. and a part of their Idol-worship practised at the Instigation of that impure and diabolical Spirit worship'd in the Idol saith Lavater from 1 Kings 15.12 13. and wickedness was so far spread in this Time saith Sanctius that those heinous Sodomites drove a gainful Trade even in the Temple it self and their spiritual Pollution involved them into such carnal Lusts as the very Women were not ashamed say Sanctius and Osiander to Weave Curtains for hiding the Mens shameless Sodomy acted even by the Priests of the Groves c. Remark the Second Josiah's Reformation after the Temple in City and Countrey Mark 1. He demolish'd all the High Places from the North to the South Coast of the Countrey without Partiality ver 8. neither sparing those Priests of Aaron's Line though they sacrificed not to Idols saith Menochius but to the true God yet because they did it in a forbidden Place Deut. 12.11 therefore he deposed them from their Offices Nor did he spare the Rich more than the Poor saith Junius for when he had polluted all the high Places in other Cities to take away their supposed Sanctity saith Grotius he found an High Place erected by Joshun the Governour of the City at the very Gate after the manner of the Pagans who placed their Tutelar or guardian-Gods at the Gates of their Cities This Joshua in Josiah's Day was a great Man and had a good Name Heb but was a bad Man and of a superstitious Nature He had complied with the Iniquity of former times in setting up an high Place at the Gate nigh his Palace yet Josiah's Zeal spar'd it not Mark 2. Josiah's candour toward those Priests descended from Aaron ver 9. for though they had not kept the charge of the Lord but had foully apostatized in sacrificing to God in forbidden Places either for fear or for favour becoming Time servers and comporting with Idolatrous Kings and therefore must bear their Iniquity namely they and their Posterity must be degraded from their Priestly Functions as a Punishment thereof saith Menochius N.B. Other faults saith Grotius in the Priests were pardoned if they proved Penitent he did not remove them from their Sacerdotal Offices but for Idolatry and Worshipping God in unlawful Places did Degrade them yet because these were 1. Levites of Aaron's Race though lapsed and hurried down the stream of Temptation in former Times And 2. They were Penitents falling by Infirmity but rising again by Repentance Poena or Punishment and Penitency are near of kin being Words of the same Derivation therefore for the Honour of the Priesthood this Pious King takes care of their maintenance when laid aside from the Service of God's Altar as Neh. 13.28 Such an one was that temporizing Priest Nehemiah chased from him But a fuller Example hereof is in Ezek. 44.10 11 12 13 14. they yet were to live out of that allowance for the Priest ver 29 30. Lev. 2.4 5 10 11. and 24.5 6 c. Junius well observeth that their spiritual Blemish put them into the very same State which corporal Blemishes brought them into Lev. 21.17 18. Mark 3. Josiah defiled Topheth ver 10. a pleasant Valley near Jerusalem wherein Idolatrous Kings had cruelly tortur'd and tormented their own Children by burning them to Molech Chap. 16.3 Jer. 7.31 call'd Topheth saith Junius from Toph a Drum which was there beaten lest the Father should hear the most horrible howlings of his Child burning in the Fire N.B. From this abominable abuse of this Valley of Hinnom Tophet was taken for Hell Isa 30.33 which in Matth. 5.22 is call'd Gehenna from this Valley of Hinnom representing that place of Torment without End and past Imagination This fruitful Valley zealous Josiah defiled by Dung and dead Mens Bones c. saith Lavater to prevent the like abuses for ever Mark 4. He likewise took away the Horses of the Sun c. ver 11. which were either 1. Carved Horses to which were adjoined a carved Chariot with the Picture of the Sun according
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
or leave their Fish behind them this clogg'd their motion v. 8. as worldly things do us Note The Evangelist John here first praiseth Peter's promptness verse 7. then excuseth his own and his Companion 's slowness saying For they were not far from Shore Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord The Net was now too full and become so ponderous as was past lifting up and unloading in the Ship therefore were they constrained to drag it along the ground and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sweep the Channel to the Shore that no Fish should escape Note Which teacheth us 1. Some come to Christ one way and some another some by ordinary means as those Six Disciples did and some by extraordinary as Peter Some by a stronger Faith and others by a weaker 'T is not so much matter what the means be so we be but careful to come to Christ and to come in season to him while he may be found Psal 32.6 and before â—e withdraw himself Cant. 3.1 2 3 c. and 5.3 4 5. Those Six Disciples did no less come to Christ than Peter and with no worse Acceptance for they came soon enough to Dine with him Some make only a very hard shift to get to Heaven the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to get home to Heaven like weather-beaten Ships whose Tackling is destroyed by Sâ—orms c. very hardly reach Harbour yet are made as truly happy as those who have an entrance ministred unto them abundantly into the heavenly Kingdom 2 Pet. 1.11 like those Ships that come home in all their Gallantry with Sails spread and Flaggs flying c. Note Learn hence 2. 'T is our comfort as it was theirs that we are not far from Shore though now we be in the midst of the Sea of Misery tossed with Tempests and not comforted Isa 54.11 we are not far from deliverance or from Death c. The fourth Consequence was Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing and when they were all both weary and hungry c. John 21.9 10 11 12 13. wherein we have a whole bundle of Miracles As 1. At this Seventh Manifestation a vast multitude of Fishes were caught to teach them how prodigious their success among all sorts and sexes of Mankind should be when they were gifted with the Spirit to become Fishers of Men. 2. That the Net was not broken notwithstanding the 153 Fishes it contained whereas such a plentiful Draught as this broke their Net Luke 5.6 yet even that breach was salv'd up with another Miracle that none of those Fishes then caught could get out though the Net was broken Both these taught them these Mysteries The former Draught when the Net broke was at Christ's entrance into his Ministry betokening that the Church in her first State should not be without Schisms and Ruptures for then bad Fish as well as good were taken but this latter Draught was after Christ's Resurrection then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel Acts 2.42 46. but more especially in the State of the Resurrection More of this infrà 3. That Peter should so wonderfully wade or swim through or as some say walk upon the surface of the Waters as he attempted to do Matth. 14.28 c. without the help of Boat Plank or any such thing so fervent was his Faith Love and desire of Christ's presence that he could admit of no delays in taking along with him any Bladders to bear him up or any Plank or Poll to poize him c. but hastens to his Lord girt as he had been labouring in his shirt accounting it too late to lâ—iter and linger any longer in coming along with his Companions in the Ship whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore and nothing quick enough for him who if he had wings would have with the Angel Gabriel flown swiftly to his Lord c. As he came safe through the Sea to his Saviour so shall we through the Sea of this World that is mingled with Fire even a Sea as brittle as Glass Rev. 15.2 may we be but furnished with the like faith and fervency Faith overcomes the World 1 John 5.4 4. The next Miracle in this Manifestation was a Dinner was prepared for the Disciples upon the Shore after all their toiling and taking nothing all the night at Sea John 21.9 They coming a Shore saw a good Coal-fire both to warm their cold Rodies and to dry their wet Clothes yea and Fish broiling upon the Fire together with Bread prepared in view which may well be call'd Shew-bread all made ready to entertain them all at Land c. Note Here was a Feast of the Lord 's own providing It seems while his Disciples were toiling hard in the duties of their ordinary Calling that their Lord himself was Providor their Cook c. ever mindful of his Moenial Servants He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry so that they find all needful food ready for them Note This broiled Fish was no part of the Fishes that they had caught by his direction for the Lord saith to them after they had seen his own Provisions for them Bring hither of your Fish c. Verse 10. Nor was the Coal fire of their kindling nor the Bread of their bringing out of their Ship store but all were created out of nothing by their Lord 's Creating Power All things were made by him and without him was not any thing made that was made John 1.3 Col. 1.16 Heb. 1.2 3. Jer. 16.11 Note Christ had before he was Crucified indeed fed five thousand and four thousand with a few Leaves and a few Fishes by a miraculous multiplying of them yet that was done from praesupposed matter But here after his Resurrection was wrought a greater Miracle now all these necessaries were by his present greater power produced out of nothing praâ—evisting c. All this was written for our Incouragement Rom. 15.4 to wait upon God in a diligent pursuit of our duties in lawful works and ways then shall we not want necessary Victuals Dwell in the Land and be doing good and verily thou shalt be fed or Hebr. fed by thy Faith Psal 37.3 and Hab. 2.4 as Moses was Exod. 34.28 and as Elijah was â— Kings 17.4 and 19.18 and as Israel was while they waited upon God in the Wilderness according to his command he fed them with Manna and Quails yea gave them Drink out of the sâ—inty Rock Psal 105.40 41. All Creatures obey Christ whose presence here gave them a Specimen of his Divine Providence which never faileth those