of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Appearance 1. The Devil did not appear in his own Shape for this would have been frightful to Eve to have seen a Glorious Angel become a Damned and Ugly Devil no sollicitations from such an one could have seduced her but would rather bespeak their own denial Nor 2. would he appear in any Humane Shape this could not consist with the Devils Craft for Eve sufficiently understood that her self and Adam were all the Mankind that then was and that there were none besides them Neither 3. did the Devil frame a voice in the Air as Prince thereof Eph. 2.2 wherewith to Tempt Eve for this would have startled her his Speech being not as from God but rather an Invective against God Eve would never have endured such a Familiar Conference with such a voice from an unseen Person All this Negatively now Positively The Devil possesses the Serpent not so in resemblance only but in reality otherwise 1. this Serpent had not been reckon'd up among the Beasts or the Field Gen. 3.1 2. The Curse upon the Serpent declares it to be real v. 14. 3. Had it been the resemblance of a Serpent only which the Devil assumed then the Devil would have put off that form as soon as his Temptation was over as the Angels do those forms they appear in as soon as their Embassage was done and then there would not have been a Serpent abiding in Paradise to receive its Sentence from God who 't is said there turned to the Serpent and cursed him So that the Serpent Satan made use of to speak by unto Eve was as much a real Serpent as the Ass by which Gods Angel spake to Balaam was a real Ass Here the crafty Devil takes possession of the most crafty Creature Gen. 3.1 Gen. 49.17 Mat. 10.16 Psal 58.4 5. Here the Organ and Instrument was suitable to the principal Agent having got a most sharp Weapon intending therewith both to strike deeply and to wound deadly with his Murthering might and malice this old Man-slayer and Murtherer from the beginning weelds not only the sharp wit of the Serpent which was more subtitle-than all the beasts of the field both for hurting Man as well as for defending himself but also the sharp tongue of that dumb Creature wherewith he formed Mans voice and spake in the Mouth of that Beast as through a Trunk and as he doth in the Pythonisses and ãâã ãâã ãâã ãâã ãâã unto Eve those cutting and killing words of his seducing Temptation â Behold here how low Satans Sin and Fall had reduced him whereas he had been Created a Beautiful Angel he had now made himself a Deâârmed as well as a Damned Devil Hence Devils are call'd Lashegnirim Levit. 17.7 Hairy Beasts stinking Goats of ugly frightful Satyrs Now such was his malice against the happiness of Man in Paradise that to be reveng'd of God who had cast him out of Heaven he resolves to destroy the Image of God in Man and having but two ways to tempt Internally either by stirring up and making a commotion among Mans Passions and Affections to incline them to unlawful thing or by disturbing his Fancy representing those things to it which might move Man to evil neither of those ways could our First Parents be Tempted before the Fall because all these in Man then were rightly ordered and were throughly subject to Gods VVill and Right Reason therefore the Devil useth External means appearing yet in no better a shape than that of an ugly frightful creeping and crawling Serpent hence it is that whereas the Holy Spirit appeared in the form of a delightful Dove which was according to the Mosaical Law a clean comely Creature Mar. 3.16 This is laid on the Evil Spirit as a just Judgment of God He who was Made as lovely as an Angel yea a lovely Angel now when he had marr'd himself by his sin must never appear but in the shape of some unclean and uncomely Creature Isa 13.22 and 34.14 Those Satyrs being Devils in borrow'd Shapes and hideous Apparitions Or in the horrid Shape of some black shaggy Dog or over-grown horrible Cat or other Hairy frightful Fray buggs Hereupon he assumes here the Shape of a wriggling crooked Serpent and not of any other Animal for this Creature only was granted of God to him at this time and had not God given the Devil this leave he could nor have possess'd the Serpent seeing a whole Legion of Devils could not possess an Herd of Hogs without Christs permission Mat. 8.31 32. And this Animal was a fit Instrument for Satan in as much as the Serpent is a slippery Creature soon winding himself in and out and could quickly creep away out of Adam's sight especially the Devil being in him and because he was so therefore is he call'd the old Serpent and the great Dragon which is the flying Serpent Si Serpens Serpentem voret sit Draco Pliny Revel 12.9 and 20.2 The second Remark herein is This crafty Devil in the crafty Serpent assaults the Woman not the Man the weaker Vessel of less sagacity than the Man to discover the fraud and naturally of a more liquorish Appetite towards taking and tempting Fruit He Wars against her with four Weapons The first was A calumniating of the Divine Precept v. 2. saying in effect It seemeth very strange or I cannot but wonder that God would give any such prohibition to you as if it had been over harsh and hard a Precept Hence the second Weapon comes in to wit this denying of the Divine Menace from his admiring Interrogation he proceeds to a peremptory Conclusion ye shall not surely die v. 4 God is of over gracious a Nature thus to impose upon you for whom he hath made all things and you are made in over-free and noble a condition to be thus imposed upon 't is surely said in Jest or if not so it seems unjust Hence he concludes the threatning thou fears is but a vain Bug-bear Are not all things God made very good and is not this Tree very good Therefore no Death is in it The third is His accusing God of Envy Here the Serpent vomits out his Poyson against God himself v. 5. Importing this He that commands out of Envy to anothers good and pretends a false Reason ought not to be obeyed but God out of Envy of your good hath commanded you to abstain from this Tree because he knows that in the day you eat thereof your eyes shall be opened yet in the mean time pretending a peril of Death which is but a sorry Scare-crow therefore he must not be obeyed As if God who is goodness itself should Envy any good to Man to whom he had been so good as to make him in his own Image And smarting Experience contradicts that fallacy that there was no peril of Death The fourth and forciblest Weapon was His promising a Deity to them ye shall be as Gods for not obeying God ye shall become as Omniscient as God himself
lowest in Hell yea and every Soul whom he draweth thither by his Temptation shall be as a milstone hang'd about his Neck to hold him down lowest in the bottomless Lake 1. Oh how are Earthly men whose footstool is Heaven and whose Throne is the Earth minding onely Earthly things the Devils meat And 2. Oh pray for the accomplishment of that promise that the old Serpent may not for ever hurt the Herbs of Grace those Green Grass the Saints but that he may be reduced to his old Diet of Dust Isa 65.25 which Gospel promise plainly importeth that this literal curse upon the bodily Serpent did imply further and fuller mysteries so Mic. 7.17 Deut. 32.24 That the Devil may be remanded to his first Damnation 3. â Oh that we may not have dirty hearts nor lead dirty lives So we are given as Diet to the Devil If we be Holy ones God will lay his charge upon Satan not to hurt us especially if green and growing in holiness Rev. 9.4 Never was David more tender of having his Son Absolom hurt 2 Sam. 18.5 than God is of such Servants who grow in Grace and Godliness The fourth part of the Devils Doom is I will put enmity c. Though Satan be more darkly doomed in the three former parts on the Serpent yet more clearly in this fourth Some indeed do say that God would not expresly Doom the Devil in the Serpent for two reasons 1. Lest Adam and Eve knowing that there was some Spirit in the Serpent they might have faln into more grievous mistakes 2. Lest the Jews now weak might think there was another power besides God that was able to oppose the counsels of God Yet the Divine Doom in this fourth part of it is properly and without a figure declared and denounced against the Devil himself as well as against the Serpent Vaeibah Ashith I will put enmity c. Here begins the book of the Lords Wars Numb 21.14 which compendiously containeth the continued combat betwixt the Church of God and the God of this World as the Devil is call'd 2 Cor. 4.4 Here the Lords hand is upon his Throne as Exod. 17.16 and he hath solemnly sworn that he will wage war not with Amalek only but with all the Seed of the Serpent those Serpents and Generation of Vipers Mat. 3.7 and 23.33 and children of the Devil Joh. 8.44 1. Joh. 3.10 c. from Generation to Generation Though there be an irreconcileable antipathy betwixt all the brood of Serpents and the whole Race of Mankind according to the literal sense yet the severest and sharpest Hostility lyes betwixt the Godly seed of the Woman and the wicked seed of the spiritual Serpent Satan according to the mystical sense who when discerned in his proper colours as a Devil is abhorred of all Mankind in General like as he hateth all Mankind without Exception and therefore this crafty Devil always studiously hides his hatred to man under some specious pretences of good-will to mankind as he did here to Eve by which prevalent impostures he holdeth the greatest part of the World to lye in wickedness as his Vassals 1 John 5.19 and so comes to be called the God of this World 2 Cor. 4.4 And though this War and Acts of Hostility had their beginning here yet there should never be an ending thereof until Christ the promised seed of the Woman conquer the Devil and cast him into the lake of sire and brimstone So that the issue of this long-lasting War shall certainly be ruine to the Devil but victory to the Elect in Christ This is the undoubted scope of the first Gospel that was Preached here in Paradise unto faln Man being both comminatory to the Tempter and consolatory to the Tempted that as by the former the Devil might be cast down into despair so by the latter our first Parents might be raised up into some hope of mercy seeing this Gospel is wholly prophetical foretelling the future and wonderful Catastrophe and Issue of both those mutual implacable Hostilities wherein two pairs or couples of Enemies are expresly considerable The first couple of Enemies in this enmity are Satan and the Woman Hebrew Benekah Uben Haishah Here the Lord speaks to Satan whom the Serpent did personate passing from the thing signifying to the thing signified as Daniel passeth from the great Tree to the great King signified by the Tree Dan. 4.13 and as both Paul and Peter passeth from the Stone to Christ signified by the Stone Rom. 9.33 and 1 Pet. 2.6 c. So God here passeth from the Serpent to Satan signified by the Serpent as Signum pro Siguato the Sign for the matter signified saying I will put enmity 'twixt thee O Satan and this Woman as the Hebrew word Haishah importeth God as it were pointing to her with his finger 'twixt thee the Seducer and her the Seduced by thy Seducements Therefore by this woman cannot be meant the Virgin Mary as the Popish Monks have dotingly dreamed for this enmity began long before the blessed Virgin was born into the World and that Monkish Dream is notoriously derogatory to the honour of Christ while it transfers the Glory of that Victory over the Serpent from the Son to the Mother from our Redeemer to Mary who her self call'd her Son my Saviour Luke 1.47 especially as those Doting Dreamers read the following clause Hi for Hu the Feminine for the Masculine She for He as if Mary the Mother had broke the Serpents Head and not Christ the Son This is the Sandy Foundation of many Popish Fopperies And though God here putteth enmity 'twixt Satan and the Woman yet this implyeth not that the Man should continue in any Amity with Satan but God opposes the Woman as the weaker Vessel to Satan because the Woman was first deceived by Satan and by this weak Vessel God would put Satan to shame and because the Woman being first in the transgression was the first that needed Comfort yea and Counsel too never any more to hold any friendly familiarity with Satan but to look upon him as a deadly Enemy This very law did most graciously open a door of hope for Repentance and Salvation to our first Parents The law of this lasting enmity came from God as a Judge to Satan but as a Friend Father and Physician to them for to flee from Satan as an Enemy is to flee from Sin and Death and to return to God and Life And without all doubt our first Parents were both mindful and observant of maintaining an enmity according to this Divine law against the Devil all the many years that they lived after for Adam lived 930. years after this The second pair or couple of Adversaries in this Enmity is the two Seeds the Seed of the Serpent and the Seed of the Woman the sense whereof is this 1. By the Seed of the Serpent is not only meant those Venemous Creatures that have enmity with Mankind according to the literal sense
God would Damn the first Root of all Mankind 5. 'T is as unlikely also that God should permit the very first Image of himself to perish Eternally though he did permit him both to sin and suffer for sin Temporally 6. 'T was the Judgment of the Godly Jews before Christs time that Wisdom which is Christ brought our First Father out of his offence and preserved him from Wrath to Glory Wisdom Chap. 10.1 which though Apocryphal contradicts not Canonical Scripture Notwithstanding all this yet our First Parents are further Doomed 1. To an Expulsion and Ejectment out of Paradise and 2. To a debarment from tasting of the Tree of Life for their tasting of the Tree of Knowledge c. 1. Of their Ejectment out of Paradise This Banishment or Expulsion was a Civil Death according to the Law and so they were civilly Dead in that very Day wherein they did Eat Forbidden Fruit according to the Divine Menace Gen. 2.17 Yet Gods Philanthropy or Love to Mankind did mix some Mercy with this Wrath in as much as God did not turn those Offenders out Naked but made Coats not of Line Wooll or Silk but of Skins and clothes them Gen. 3.21 A far better covering than those Fig-leave Aprons of their own contriving v. 9. which was neither large long lasting enough nor could it secure them from the harm of either heat or cold as the Coats of Gods making might do God is still careful of their Welfare both in Body and Soul God put them in Leather whereas he might have given them better clothing undoubtedly to humble them and to bring them to Repentance yea and this Livery on their Backs did instruct them from God concerning the Skin of the Lamb of God that grand Sacrifice of the World and that they should be clothed with the Robe of his Righteousness as they now were with the Skins of those Beasts that were Sacrificed to God as so many Types of Christ This may serve to check all Vanity in Apparel which only is a Badge of our Rebellion 2. Of their Debarment from the Tree of Life v. 22. That miserable Knowledge they had got by tasting of the Tree of Knowledge now debars them from all tasting of this Tree of Life not so called as if it could give Life by Operation but as it was a Symbol and Sacrament of Life in Signification Had they not only tasted of this Tree but eaten up the Tree it self it could not have carried off that Sentence of Death or State of Mortality to which God had Doomed them and therefore they are debarred from iâ as from an abuse of that Sacrament which would have added more to their sin and punishment and that they might look out and up to the promised Messiah who opens a Door to better Sacraments and to a better Paradise Rev. 2.7 and 22.2 by whom those very Angels which terrified them both from the Tree and from Paradise with Flaming Swords are now reconciled to us Col. 1.20 So that now they are Ministring Spirits to all the Heirs of Salvation Heb. 1.14 Those Cherubims and Courtiers of the King of Heaven do now Nurse us Guard and Comfort us in the second Adam who were a Terrour to the first Adam when faln and are so to all in him Isa 37.36 Some may say Was not this grievous punishment over-great for so small an offence Answ 1. What the Fruit of this Tree was whereof they took and ate is but Curiosity to enquire when the Scripture is not pleas'd to express Some say 1. It was a Vine-tree because of the Institution of the Sacrament wherein Wine is used but that is a Sign of Christs Blood not a Symbol of Mans Transgression 2. Others say it was a Fig-tree because they made themselves Aprons of Fig-leaves but they had more cause to abhor that Tree above all others and not to use its Leaves neither are Figs so beautiful to the Eye as this Fruit was Gen. 3.6 3. Mahomet in his Alchoran calls its a Pomegranate or Peach call'd pomum Paradisi But 4. The most receiv'd Opinion is that of Bernard's Stole an Apple and lost Paradise with an Apple The Devil cheated them into a Fools Paradise with loss of the Earthly and hazard of the Heavenly Paradise and this is grounded upon Cant. 2.3 and 8.5 where Christ is compared to an Apple Tree and is said to raise up his Spouse faln under the Apple Tree but where the Scripture is silent we must be silent too Answ 2. 'T is safer to say As God made Man of Nothing so Man offended God for a matter of Nothing but not in a matter of Nothing It was the Speech of that Blasphemous Pope Julius the third when enraged at his Steward for not bringing a cold Peacock to his Table according to his order and when entreated by one of his Cardinals not to be so much moved at a matter of so small moment he answered If God were so angry for an Apple that he cast our First Parents out of Paradise for it why may not I who am Gods Vicar be angry for a Peacock which is a greater matter than an Apple Thus he proclaim'd himself that Apocalyptick Beast whose Mouth belcheth out great Blasphemies Rev. 13.5 3. Though the Act of taking an Apple seem a small thing in respect of the Subject or Matter taken yet it is a great thing in respect of the Object to wit the great God who was disobeyed herein 'T is a greater offence to strike a Prince than a Peasant here the Authority of the King of Kings is presumptuously struck at in this Act therefore God punished them less than they deserved Though some sins be called small comparatively in respect of greater sins of a Crimson Scarlet or deeper Dye yet no sin can be called small absolutely as it is a sin committed against the great God yet all this Divine Doom is mingled with Divine Mercy in the promised Messiah who purchaseth a passage into a better Paradise and is a better Tree of Life himself oft dropping his Fruit to those that shake the Tree by the Prayer of Faith and the way to this Tree of Life is laid open in the Gospel CHAP. VII Of Cain and Abel HAving shewn the Creation of the World to mans banishment out of Paradice which being a very large Subject required the larger discourse upon it let us now go out of Paradice with our First Parents into the World and behold how God out of them did propagate the World Acts 17.26 and gathered to himself a Church out of the World yea and maintain'd it for himself in it notwithstanding all the enmity he had put betwixt the seed of the Serpent and the seed of the Woman Gen. 3.15 The first specimen of this lasting and everlasting enmity appeareth in the two first Sons that ever were born into the World to wit in Cain and Abel who were certainly begotten not in Paradice but after their banishment out
thanksgiving is the good life of the Thanks-giver to be restless for receiving and to be careless of returning was hateful to the Heathen Ingratum si dixcris omnia The sin of Ingratitude hath all other sins in it yet 't is ten to one but we ate guilty of it in not returning with the Leper to give God the praise of our mercies Luk. 17.15 17. And in not making it our Spiritual Project and Study with David what to render to God Psal 116.12 For all his benefits he had nothing to give but what was Gods before therefore he cries What shall I render As having nothing good enough for so good a God Hence he saith v. 13. I will take the Cup of Salvation Which some render Poculum Eucharisticum the Sacramental Cup which the Apostle calls the Cup of Blessing 1 Cor. 10.16 As the whole Sacrament of the Supper is call'd ãâã ãâã ãâã ãâã ãâã the Eucharist or Thanks-giving Or according to the opinion of others this Cup David speaks of there hath relation to that Festival Cup after the Peace-offering mentioned in 1 Chron. 16.3 Which was called Calix Salutis ceu Salvationis A Cup of Health and a Cup of Happiness 'T is pity any should willingly not to say wilfully want this happy Cup This Salutiferous and Beatifical Cup. God is good so is the Object of praise and he doth good so is the Object of thanks and both these v. 4. are best done in the Cup of Blessing rightly received that Passover Cup the Blood of the Paschal Lamb. The 4. Gospel Sacrifice in a word is all the good Works both of Piety and Charity Heb. 13.16 If wrought in God Joh. 3.21 Quoad fontem quoad finem from a good principle and for a good End Such as have a feci deo writ upon them when the Soul can say what I have done I have done to God 1 Cor. 10.31 With a single Eye to Gods glory and with a sincere love to the Souls of Saints or Sinners As works of Piety done to God so works of Charity done to men and to Christs poor members whether it be more according to our abundance or less according to our Ability 2 Cor. 8.11 12. Have their high Value and Estimation with God such good works are call'd also a Sacrifice and an Odour of a sweet smell acceptable and well pleasing to the Lord Phil. 4.18 Where the Church of Philippi administring to the Apostle their Ministers wants was no less than a blessed perfume Thus likewise our Lord saith that a Cup of cold water though not at the cost of a little fire to warm it given in the name of a Disciple or of a Prophet shall not lose a Disciple or a Prophets reward Mat. 10.41 42. And that is no small reward for God is a liberal pay-master Sauls five pence given to Samuel was rewarded with a Kingdom 1 Sam. 9.8.20 and 10.1 Though the Butler forget Josephs kindness to him in Prison Gen. 40.23 Yet God is not unrighteous to forget your labours of love having them all writ in his book of remembrance Mal. 3.16 17. Which he oftner peruseth than Ahasuerus did his Chronicles Esth 6.1 that ye have shewed toward his name in that ye have ministred to the Saints and do Minister Heb. 6.10 Hence is Inferred 1. Though we be exempted from the Sacrifices of the Law yet not from those of the Gospel Oh where then is Gospel-Sacrifice 'T is no less than three times commanded in the Law Let none appear before the Lord empty that is without an offering Exod. 23.15 and 34.20 and Deut. 16.16 17. Though that Law-Service was a chargeable and heavy service yet was it equally obliging to the Poor as to the Rich though not to offer as much as they for that Rigorous Dispensation admitted of this Divine Indulgency that he who had not a Lamb to bring unto God might bring two Turtle Doves and if he could not procure them then the tenth part of an Ephah should be acceptable Lev. 5.7 11. And 't is said further If he be poor and can not get so much let him bring such as he is able to get and it shall be accepted Lev. 14.21 22 32. Those are all gracious provisoes for poor people shewing that God respect more the mind of the giver or offerer than the worth of the gift or offering God minds more the truth of inward devotion than the measure of the outward oblation 2 Cor. 8.12 God accepts of a little where much not to be had and he will receive a very small present from him who would bring a better were it in the power of his hands so to do The 2. Inference is our Gospel Sacrifice must not only for the matter but also for the manner be according to divine prescription As we must not appear empty so we must not bring what we Phansie but what God prescribes The very Philistinâ would not send baâk the Ark of God empty 1 Sam. 6.3 Oh what a shame it is then for those call'd Christians to be worse than the uncircumcised in appearing empty of those Gospel-Sacrifices as Prayer Praise Repentance and works of Piety and Charity yet were their presents Ridiculous as well as Superstitious suggested by Satan to their diviners in contempt of God and not prescribed by him who loves and likes those Services that are of his own prescribing How do the Superstitious offer God their ridiculous though Golden Mice and Emrods which could not well be figured without some shew of their Posteriorums where the Emrods break forth and so are loathsom to the Lord Isa 1.12 13 14. When our Services are not according to the Pattern shew'd us in the Mount of the Holy Scriptures Heb. 8.5 When and where we write up Service then and there God writes up sin God carefully provided that his Worship should not be corrupted saying This is the Law of the Burnt-offering and of the Meat-offering c. Lev. 7.37 And he left nothing unprescribed that the frothy exuberancy of mans foolish brain might find no Room to foist any thing into his Service Paul himself would not obtrude his own Inventions into Christs Institutiton but delivered all to the Church as he had received from the Lord 1 Cor. 11.23 Cypriaâ saith Adulterum impium Sacrilegium est quodcunque Humano furore Instituitur 'T is an Adulterous and Sacrilegious Act to violate a Divine Ordinance And Calvin gives this reason why God was so exact in prescribing the whole of Legal Worship nequid adventitium obreperet ex hommum Commentis ad vitianda sacrificia nihil observatu dignum deus omisit nequid aggredi auderent homines nisi ex Dei praescripto Inde colligere promptum est quantopere fugienda fit temeritas quicquam fingendi audacia Lest man should take leave to set up his Posts to Gods Post This is daring impudency Calvin on Lev. 7.37 and on Mat. 15.2.9 To do more than Goâ Commands is to serve the
have been better and should have made a better choice from this silfull mixture sprung the Rebellious Race of the Giants who grew grosser in obstinacy all the 120 years and waged War against Heaven as the Poets say heaping up one great Mountain upon another and from thence throwing mighty Trees and prodigious Rocks up towards the Firmament to justle Jove or Jehovah out of his Throne This Rebellious Obstinacy in this Giganto-Machia or Giants War c. called great wickedness Gen. 6.5 made the world so foul that now God saw it high time to wash it clean with a Floud Gen. 6.3 6 7 8 12. Accordingly God will shortly cleanse the World grown foul again with sin since that by streams of Fire as he did then by flouds of Water There be but two ways of cleansing foul Vessels The first is by Water the second is by Fire Wooden Vessels may not pass through the Fire for they will be burned thereby Every thing that way abide the Fire ye shall make it go through the Fire and all that abideth not the Fire ye shall wake go through the Water Numb 31.23 Vessels made of Metal may abide the Fire so will not Vessels of Wood they therefore according to this Law of Purification musf be washed with Water This Great House the World hath many sorts of Vessels in it Vessels of Gold and Silver and Vessels of Wood and Earth 2 Tim. 2.20 21. Not only those Vessels of the House must be cleansed from Defilement some by Fire and others by VVater but the House it self as having a worse Defilement than the Vessels even the Plague of the Fretting Leprosie got into the Walls of it which cannot be scraped off Lev. 14.34 41 45. must be cleansed by Fire as well as by VVater As the cursed Canaanites had defiled their Land from one end to another Ezra 9.11 So this Gigantick Race of Rebels had defiled the World which was their Land from side to side with their uncleannesses The defiled Land of Canaan spued out all her Inhabitants and the World or rather the Maker of it spued out a floud to drown all its Inhabitants Oh the defiling nature and contagion of sin it infects the very House we live in the Garments we wear and even all the Creatures we use so that to the unclean by sin all things become unclean Titus 1.13 Yea the very House of God and all his Holy Ordinances Leâ 16.16 Thus sin defileth not only persons but places too yea all things as it did the World the House those Rebels dwelt in making it more foul than that Augean Stable the Poets speak of which Hercules could no way cleanse from its over-grown Filthiness but by causing a River to run through it and overflow it Thus the Great God dealt with the dirty Old World he drew a Deluge upon it to cleanse it from its prodigious Defilements Yet as an House wash'd never so clean at one time will by much egress and regress of Inhabitants and Strangers contract new and it may be worse filth in success of time so will need a new cleansing Even so this great House the World though it was wash'd clean with VVater in Noah's time yet since that 't is grown so filthy again and in our the last and so the worst of times become so full of dreggs as being almost at the very bottom of the Vessel it must shortly pass through the Fire as formerly it did through the VVater God hath resolved to Ruin it again by the other more merciless Element 2 Pet. 3.7 10 12. Then it shall not be the Earth below all under VVater but the very Heavens above shall be all on a light fire and all the Elements shall melt c. and fall like scalding Lead or burning Bell-metal upon the heads of the wicked who shall give a terrible Account while the whole World is all flashing flames of fire about their Ears 2 Thes 1.8 9. but the godly shall then be caught up into the Air above all this Affrightment to meet their Dear Redeemer 1 Thes 4.17 This last Destruction of the World by Fire as before by VVater was known in part to the very Heathens as appeareth by the Writings of Lucretius of Cicero de Naturâ Deorum and especially of Ovid singing Esse quoque in fatis Reminiscitur affore Tempus c. He remembred the Fates had decreed that the World should be burned c. But more clearly was it known to Job who lived before Moses Job 22.15 20. where those two Destructions by drowning and burning are both mentioned then shall the Fire of Hell begin to burn all over and shall never end Mark here these few things 1. Because the World was destroyed by VVater about the 1675 year of it from the Creation therefore some have taken up that Opinion that the World should be destroyed by Fire at 1675 years after Christ But this conceit Time it self that term being now expired hath sufficiently confuted Secret things belong to God Deut. 29.29 That day and hour knoweth no man c. Matth. 24.36 Sundry guesses have been given at it both by Antient and Modern Authors most of which Time the best Expounder of dark Prophecies hath already refuted 'T is sufficient for us to know that 't is known to the Lord Zech. 14.6 though it be not given to us to know that Time Acts 1.7 This Key of Knowledge wherewith to unlock this Mystery hangs only at Gods Girdle 'T is therefore our folly if not our sin to set our wits upon childishly playing in such serious and mysterious matters Eorum quae scire nec datur nec fas est Docta est Ignorantia talis Scientiae appetentia est Insaniae species Austin Ignorance of things not revealed nor lawful to be known is a learned Nescience and 't is a kind of madness to enquire after the knowledge of them Mark 2. The Time of Gods burning the World will certainly come shortly though the set Time thereof God hath hid from us For Two Reasons 1. For his own Glory that we may Admire crying Oh the depth of his unsearchable Counsels c. Rom. 11.33 what we cannot apprehend much less comprehend and acknowledge we cannot stand under that which we cannot understand This must be confess'd that we are subdued by that which we cannot subdue to our understandings and hereby we give God his due Glory 2. 'T is not known as for Gods Glory so for our good that we may watch always and not be secure as we would be if we knew it Ideò latet unus dies ut observentur omnes that one day is hid from us that every day might be improved by us as if it were our last day either for Death or Judgment The Harlot in Proverbs the 7th grew bold in her lewdness upon her knowledge of this that her Husband was gone forth in his Travel for such a time v. 18 19 20. And that evil Servant saying
in Gods Providence In the Mount the Lord will provide a Ram to save his Isaac Gen. 22.14 Issues of Death belong to the Lord only Psal 68.20 He knows how to deliver his 1 Pet. 3.12 and 2 Pet. 2.9 'T was Peter's own Experience Acts 12.10 c. Our Times are in his Hands Psal 31.15 and none can take us out of Christs Hands John 10.28 We have had our places named Jehovah Jireth to perpetuate the Memory of Gods Mercy 4. Hence learn we to bear the loss of Children with patience and silence as Abraham here and Aaron Levit. 10.3 No Parent ever gave up a Son to God with so much patience and under such sad Circumstances as Abraham did unless it were God himself giving his Beloved Son to his Justice for Mans Redemption and when God thought not his Holy Child Jesus too good for us why should we think any Child of ours too good for God 5. God Accepted Abraham's Will for the Deed so he will do ours 2 Cor. 8.12 preferring the willingness of the Will before the worthiness of the Work Small Service may have great Acceptance if much will though not much weight be found therein CHAP. XI The History and Mystery of Isaac's Life THE most Famous Remarks that are Recorded in Scripture concerning the Patriarch Isaac besides those Intermingled in the History of Abraham his Father are these following to wit First Isaac's Weaning made the more Remarkable because attended with 1. Abraham's Feasting And 2. Ishmael's Mocking The former is the Principal and these two are the Accessories First Of the Principal to wit of Isaac's Weaning God gives us a distinct account how Isaac was Born and Named Gen. 21.2 3. Circumcised ver 4. Nursed up by Sarah with great Delight ver 6 7. and then vvhen grovvn up and fit for hard Meat he vvas weaned ver 8. Vajiggamal Hebr. Ablactatus but properly it signifies Retributus an exchanging of one thing for another and thus in vveaning there is a change from Milk to stronger Meat Hence may be inferred many excellent practical and profitable Observations As 1st Isaac was Conceived and brought forth after an extraordinary manner the Son of the Promise as Abraham his Father in the Supernatural Birth of Isaac did foresee the Supernatural Birth of Christ and rejoiced at it John 8.56 He did not Name his Son Isaac or Laughter only because of his Joy for him but also because of his Joy for Christ he rejoiced to see Christs Day of a Miraculous Conception and Birth he saw it and was glad he saw the Face of Christ in his Birth Life and Death c. all in the Figure of Isaac by the clear Eyes of his Faith which is the Evidence of things not seen Heb. 11.1 even things that were afar off yet with a long Arm of his Faith he hugg'd and embraced them as the word ãâã ãâã ãâã ãâã ãâã Heb. 11.13 doth signifie yea he had not only a Prophetical but also a Real Vision of Christ Gen. 18.1 2 3 17. in the Form of a Man as a prelude of his Incarnation and out of his Philanthropy Tit. 3.4 delighting to be in carne before he was ex carne as a Man among the Sons of Men Prov. 8.31 This made Abraham Rejoice and Dance a Gallyard as the word in Greek ãâã ãâã ãâã ãâã ãâã signifieth John 8.56 So Sarah by the force of her Faith Conceived and brought forth Isaac her Son when she was past Age because she judged him faithful who had promised Heb. 11.11 that is she did nor think that God paid his people with words only as Sertorius is said to do his Soldiers or that he fools them off with fair promises as Ptolomee Sirnamed therefore ãâã ãâã ãâã ãâã ãâã is said to do his Favourites Pollicitis Dives quilibet esse potest Great Mens fair words are like Dead Mens promis'd Shoes he may go bare foot that waits for them not so those at Good Men they will perform their promises though they tend to their loss Psal 15.4 They are Children that will not Lie Isa 63.8 but their Father is a God that cannot Lie Tit. 1.2 He is the God of Truth Isa 65.16 All his promises are yea and Amen 2 Cor. 1.20 in Christ Jesus that Faithful and True Witness Revel 3.14 Therefore God is Real and Royal in his promises and performances He will do what he hath said 2 Sam. 7.25 and perform with his Hand what he promiseth with his Mouth 1 King 8.15.1 Thes 5.24 All this Sarah his Mother believed though at first she faultered Gen. 18.11 12. The first Tidings hereof she apprehended more strange than true but better recollecting her Religious and Reverend Contemplations of the Almighty she afterwards believed what before she doubted or at least admired rather than believed and as soon as she believed soon after she Conceived though old by the force of her Faith and not by the Vigour of Nature therefore is she upon this very account Inrolled in the Catalogue of the most Eminent Believers Heb. 11.11 where the Apostle sheweth 1. That Saving Faith reaches both Sexes that the weaker Sex eminent in Faith is worthy of Imitation by Men the stronger and that a Woman is no such wonder in Heaven as that wanton witless Wit once said proving it by Revel 12.1 reading no further than those very words extend and stopping at that clause clothed with the Sun and so there is no God as Psal 14.1 if we stop there and go no further 2dly Observe The Apostle in his Epistle to the Hebrews doth shame those Hebrew Men he writes to with that Excellent and plainly Masculine Exercise of Faith in the Feminine Sex a Woman Heb. 11.11 where Sarah's Faith is propounded as a pattern both for their and our practice holding forth 1. The Advantage by it She received strength in a Twofold Respect both for Conceiving and for bringing forth though disadvantag'd by the time of it to wit in her Old Age. 2. The Ground and Foundation of it her Faith was founded upon this that she strongly believed the Promiser was faithful to perform his promises Hereupon she is made an Allegorical Mystery in all this her famous History even by the Apostle Paul himself by a special Inspiration of the Holy Ghost Gal. 4.21 to 27 and 30. shewing how Abraham's Family was a Figure of the Church in general ãâã ãâã ãâã ãâã ãâã Gal. 4.24 wherein be two Mothers a Bond-woman Hagar and a Free-woman Sarah two manners of Getting as well as Begetting Children 1. By Promise or by Faith 2. After the Flesh or by Nature Two kinds of Children Bondmen as Ishmael and Freemen as Isaac and the former persecuting the latter two Covenants that of Works and that of Grace or the Law and the Gospel the Old Testament and the New Mount Sinai to which Hagar fled twice Gen. 16. and chap. 21. it being in her way Home to Egypt and Mount Sion or Jerusalem the Mother of all Christians
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith ãâã ãâã ãâã ãâã ãâã Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâluge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâââon as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgââââd dââssurance of âur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
he very Happy in having a Paul by him who restor'd him to life again v. 10. Christ hath many Rooms as this Ladder hath many Rounds some lower for Children some middle for Young Men and some higher for Fathers in Grace and Godliness Now the higher that you climb the more dangerous and deadly is your Fall if you be not exceeding wary and watchful in your steps you may not take up one foot until you know where to set down the other the steps are narrow Matth. 7.14 though the Ladder be large as before and soon mist for want of due Caution and Circumspection This David felt when he complained my feet had almost slipt Psal 73.2 and fear'd when he pray'd Uphold my Goings in thy Paths that my footsteps slip not Psal 17.5 If once you slip there is no stop or stay in the way you slide down it may be headlong to the very bottom and if not slain by a backward fall as heavy Eli was 1 Sam. 4.18 yet surviving you have all your climbing work to begin anew according to the Nazarites Law Numb 6.12 but the Days that were before shall be lost because his Separation is defiled so your foul Fall defiles all your former Devotions and you must therefore begin the World and your work afresh Repent and do your first works c. Rev 2.5 Sixthly See then that you make daily Progress upon this Ladder a man may be in daily motion that steps up some few steps and then steps down again and so keep continually ascending and descending without any proficiency non proficere est deficere Grow in Grace from the lower to the higher Form and Degree your Knowledge must grow from a dram to a pound yea to a Talent thereof Poor Ezra and Nehemiah coming out of Captivity could give but Drams of Gold to Temple-work Ezr. 2.69 Nehem. 7.70 71. but Rich David was able to give not only Pounds but whole Talents towards it 1 Chron. 29.4 The man heal'd of his blindness by Christ at the first saw but men as trees walking but the second touch from Christ made him see all clearly Mark 8.24 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree wherein Divine Thoughts and Desires may as Birds of the Air lodge in the branches thereof Matth. 13.31 32. so your Zeal must grow from smoaking Flax to a burning Torch and so all other Graces should grow Monstri est semper Infantem esse the Child that grows not is expos'd as a Prodigy 't is a shame the Holy Child Jesus should lye always in Swaddling Clouts you must be growing up in him till you touch Heaven with your head and heart Compare time with time for this c. See that you be active and abounding in God's Work seeing 't is not in vain in the Lord 1 Cor. 15.58 Some say the eight Beatitudes Christ proclaims in his Sermon on the Mount Matth. 5.1 2 3 to the 12. are the sundry steps of this Ladder whereof Poverty of Spirit is the lowest v. 3. and Purity of Heart is the sixth v. 8. 't is no easie labour to attain unto this step but if you be yet but on the lowest Christ pronounces you blessed and more blessed are you still if you reach higher The Fourth Remarkable Inference is Though climbing be hard work and against the bent or tendency of Nature Omne grave deorsum all heavy things press downward yet this hard work hath high Helps and Encouragements As 1. Here is an entire Ladder the Mediation of Christ wherein never a step is broken that is an useless Ladder which wanteth several steps and what insignificant things are steps when sever'd from the Ladder so are all our Gifts and Duties out of Christ and his Mediation which gives Life and Vertue to all 2. As every step must be on him so Righteousness and Peace Mercy and Truth are met in him Psal 85.10 11. and in his Mediation as the two Sides of the Ladder do kiss each other Christ is both our Righteousness Jer. 23.6 and our Peace Eph. 2.14 Truth springs out of the Earth or Heart of Man and Mercy looks down from God out of Heaven These are the objects and sure Hand-Holds for our Faith in our climbing up 3. Christ himself is gone up before us into Heaven Job 3.13 Act. 1.11 1 Pet. 2.21 c. he being God-Man needed no Ladder yet that where he is we may be also Joh. 17.24 he hath left his Mediation as a Ladder for us Having open'd Heaven and Paradise to us which the first Adam by his Fall shut against us Gen. 3.24 we may therefore follow the Captain of our Salvation Hebr. 2.10 with comfort and courage and we must follow him fast and close having the Help of a Ladder which he had not yet is become one to us his Resurrection Ascension and Sitting down are the foot length and top of this Ladder for his footsteps drop fatness Psal 65.11 for us to gather up for out refreshing in the way if we pursue him close Our 4th Encouragement is Angels attend Heirs of Salvation Heb. 1.14 to secure us from falling Psal 91.11 they are as our Nurses into whose keeping our Heavenly Father committeth us and chargeth them to look well to us his Children while we live on Earth as Citizens Children are committed to Country Nurses and to bring us safe Home to the City and to our Father's House when we die as they did the Soul of Lazarus Luk. 16.22 our Protection by Angels though manag'd by an invisible hand is our Privilege purchased by Christ oh Bless God for it Our 5th Encouragement is God is leaning as some read this Gen. 28.13 at the top of the Ladder crying Come up hither Rev. 11.12 and humbling himself to take hold of our hand with his and to draw us up to himself He hath an Hand and an Heart to help us that Child climbs the Style safely and cheerfully who is in his Father's hand c. The Fifth Remarkable Inference is Even Rich mens Children may meet with much Hardship as Jacob did here His Father Isaac had a vast Estate descended on him from his Grandfather Abraham who was a Prince among the Hittites even a mighty Prince among them Gen. 23.6 and whom God had blessed greatly with a very great Estate Gen. 24.35 and all this Prince-like Wealth was given by him unto Isaac v. 36. yea and Jacob's Mother Rebekab had brought up this Son whom she loved Gen. 25.28 with much tenderness no doubt and indulgency yet is Jacob banish'd from Home forced to foot it five hundred Miles having neither Horse nor Chariot to carry him this long Journey and in the way of this wearying Walk was constrain'd to lye out of Doors having no better Accommodation than the cold Ground for his Bed an hard Stone for his Bolster and the open Firmament for his Canopy over him Little do the best and wealthiest of Men know what
whereby he bound his loose heart to do some things which were lawful and in his power as building a Chapel for Gods Worship at Bethel to express his gratitude to his God for his already received goodness in the Vision of the Ladder that he might obtain some farther favour from him This was Jacobs Vow and this last clause was the condition of it he well knowing that thankfulness for old is the best expedient to procure new mercies He saith If God will be with me if he will preserve me and provide for me c. All which God had promised him v. 13 14 15. wherein he had a Salve broad enough for his Sore a fourfold Cordial for his fourfold Cor-dolium his Comforts as many as his Crosses therefore there was no need of his doubting and distrusting it yet doth he help forward his weak Faith by this strong Vow to bind his Soul by this Bargain to give God his utmost both in Inward and Outward Worship And that his Bonds might be the stronger the very Pillar he reared and hallowed should be his faithful Monitor to mind him of fulfilling his Vow and become a severe Witness against him in case of his failing to fulfil it afterwards What else could be Jacobs Inducement to lay these double obligations to duty upon himself save only the consciousness he had of the Treachery of his own heart and the certainty he knew of that great Truth which Solomon mentions long after him He that trusteth to his own heart is a fool Prov. 28.26 he is a great fool a proud fool therefore he binds it thus to good behaviour and by woful experience he found all he had done little enough to keep it bent for God Hos 7.16 11.7 Zech. 9.13 for Jacob who was so free while the matter and the mercy was so fresh as to promise such great things to God in his Holy Vow became afterward backward enough and stood in need that God should pull him by the Ear once and again Gen. 31.13 and 35.1 to strengthen his Faith against his fear of being destroyed Gen. 34.30 with a Go up to Bethel c. yea and God punished him for his delays of paying this Vow â In the Rape of his only Daughter Dinah 2. In the Cruelty of his two Sons Simeon and Levi to the Schechemites Gen. 34. 3. Jacob being refreshed with this blessed Bait of the Ladder in the way went on his Journey Gen. 29.1 Hebr. lift up his feet indefessâ cursoris adinstar as a generous Gyant refreshed with Wine rejoyceth to run his Race Psal 19.5 Thus Jacob after he had drunk of this Divine Brook in the way Psal 110.7 did lift up both his head and his feet and did walk lightly and lustily his long Journey to Padan-Aram The Joy of the Lord was his strength Neh. 8.10 This Vision was as Oil to him wherewith his Soul was suppled and all his Limbs made more lithe agile and fit for Action Oh! were we but bathed with Jacob in this Bath at Bethel having our Souls soaked in that Soveraign Oil we should pluck up our feet that are feeble as well as our hands that hang down Heb. 12.12 and passing on from strength to strength Psal 84.7 should take long and lusty strides towards Heaven 'T is but a little afore us a little more length of a short life and God knows how short it may be how soon it may end will bring us to our long Home and a rightly Religious and ready heart rids the way apace Oh that we were such As 1. The Comfort of this Vision of the Ladder brought Jacob to Padan-Aram though reputed and computed five hundred miles So 2. The Bâossing thereof promised therein attended him all the twenty years of his stay there with his Uncle Laban which signifies Candid yet became rather a Nabal which is Laban read backward to him now seventy seven years old yet this Churl exacts a double Apprenticeship of hard service from him for his two Daughters and yet another seven years for his Estate though the Churl did confess that the Lord had blessed him greatly by Jacobs presence and service Gen. 30.27 30. much more God blest Jacob himself if Laban were blest for Jacob's sake The Bâessing God conferr'd upon Jacob in Padan-Aram according to his Promise from the top of the Ladder was twofold First God Blest him with a numerous Off-spring by Leah and Rachel who were Figures of the two Churches that of the Jews under the Law and that of the Gentiles under the Gospel The younger like Rachel was more Beautiful and Dearer too yea deeper in the Affections of Christ when he came in the form of a Servant though the elder like Leah was first Imbraced as a Wife both Wedded and Bedded NB. Jacob's Polygamy is not to be imitated by others however it may be justified as to himself who might 1. Have a special Warrant from God for this thing as Sampson's Marriage with the Philistin Woman was of the Lord Judg. 14.4 which in the Sentiments of some seems to intimate as if Sampson had Gods Warrant to do what he did 2. This Marrying of two Wives by Jacob was done in a Mystery to represent the Church of the Jews and that of the Gentiles as above as Abraham's two Wives were an Allegory of the Two Testaments or Covenants Gal. 4.24 No such thing now can at the least be pretended unto for its palliation yet Jacob's case is thus far excusable in as much as he design'd to have but one even Rachel Gen. 29.20 21. though Laban deceiv'd him with Leah by a like fraud as Rebekah âhis Mother had not long before in a crafty Disguise substituted him the younger for Esau the elder God oft pays men home in their own Coin as before and measures out the same measures to us that we have measured out to others Mat. 7.12 Jacob thus deceived might have some reflections upon his own deceit he had put upon his own Blind Father Isaac Some Remarks in this History I cannot omit the first is Though Leah was faulty in this Deceit acting her part after her Fathers as Jacob had done after his Mothers Directions yet her sin was graciously pardon'd and Christ did chuse to come from tender-ey'd Leah who bare Judah to Jacob rather than of Beloved and Beautiful Rachel Gen. 49.10 The second Remark is When this cheat was put upon Jacob. His thoughts in his Conjugal Embracements were upon a Child by Rachel while he had Leah in his Arms and so the Birth-right by his Intentions should be Rachel's First-born which afterward God accomplish'd when Jacob Adopted Joseph's two Sons for Tribes and gave to Joseph Born of Rachel the double Portion as to Judah the Dignity from Reuben his First-born by Leah who had forfeited both by his Incest Gen. 48.20 22. and 49.4 1 Chron. 5.1 2. where 't is said that the Dignity was Judah's of whom Christ sprang but the Birth-right was Joseph's
was the increated Angel of the Covenant the Son of God Christ Jesus who wrestled with him and that so understood if we read the Text He could not prevail It was not through want of Power which is most manifest by his Dislocating Jacob's Hip or Huckle-Bone the Joint most used in wrestling to stand firm upon and the right Thigh that is the stronger too as is supposed such a violent Touch upon such an inward Joint so covered with Flesh could not be the Touch of a feeble Man but of the Almighty God whereof Jacob was easily sensible It must therefore follow that God yielded to Man here not from any Deficiency of Strength but from a Voluntary Condescension he was willing to give Jacob the better of it and according to Martial Law whosoever giveth over first is accounted the Conquered but he who holdeth out longest keeping the Field not desiring to depart as the conquered Antagonist did here must be accounted the Conquerour Christ here gave over the Combat first declining both the Dispute and the Place of that Dispute and 't was not so much because he could not but because he would not conquer As it is alike said of the same Christ Mark 6.5 He could not do many mighty works in Nazareth but the meaning is because he would not He could do all things by his Absolute Power yet would scarce do any thing by Actual Power and the Reason is rendred because of their unbelief v. 6. and more plainly Matth. 13.58 where Matthew explains Mark 's Phrase He could not do by saying He did not do for though by his Absolute Power he can do all things that are possible and imply no Contradiction yet by his actual Power he can do no more than he will do He could not that is not because he was unable but because they were unbelieving Christ could do no more Miracles there not because of any Infirmity in him as Theophylact well observeth but because of such an Incapacity in them Their unbelief notwithstanding all the Divine Wisdom in Christ's Sayings and all the Divine Power in his Doings shining forth for their Conviction still remained and did incapacitate them as it doth still us of many a Miracle of Mercy Hence have we two famous Remarks that both Faith and Unbelief constraineth Christ to a kind of He could not As 1. Their Unbelief was of such a venemous Nature that it transfused as it were a kind of Dead Palsey into the Hands of Omnipotency disabling Christ after some sort to do such and such a man good So Jacob's Faith was 2. Of such a prevalent and powerful Nature that it overpower'd as it were even the power of Almighty power it self manacling after a sort the very Hands of Omnipotency so that Christ is glad to bespeak his own freedom saying Let we go for the day dawneth Gen. 32.26 In like manner Moses's Prayer of Faith did put a Bar upon Gods Anger and Bonds or Bolts as it were upon his Hands that he could not give one avenging blow at God-provoking Israel therefore God cries our Let me alone Moses Exod. 32.10 c Deut. 9.14 as if Moses had held God's Hands and as if Moses's Devotions were stronger than Gods Indignation Thus likewise the two Disciples Luk. 24.29 did constrain Christ to tarry with them as Jacob did here who would not let him go until he had blest him yet in none of these instances may we Imagine that meer Humane Power prevail'd above the Divine and put a force upon it but it was the Divine Power that thus graciously condescended to that which was not mere but more than Humane even the Spiritual requests so of his Faithful Servants to whom he hath graciously granted them this large Royal Charter that concerning the works of Gods Hands they shall command him Isa 45.11 which is a most astonishing expression hardly to be parallell'd in Sacred Writ that the great God should abase himself so far as to pass such a Complement of becoming really truely and without any of our Court Complements an humble Servant to a poor worthless Worm sorry Man and 't is indeed such a transcendent phrase that if God had not oblig'd himself to be all this by his own Gratuitous and Wonderful Promise it would be not only the proudest presumption but also the blackest Blasphemy for any Mortal Man to pretend his commanding the Immortal God Make therefore a pause here with me and seriously contemplate the saving condescensions of God to Jacob he comes not here as a strong Giant to Conquer him but rather as a weak Man or a Man of weaker strength to be conquered by him God came here only to examine Jacob's Faith nut to extirpate it he shakes it indeed in wrestling with him but 't was only as the tender Tree is by a gentle Wind to make it take faster root God came not to Jacob here as became after to Job chap. 38.1 in any violent and furious Whirl-wind or as he after that came to the Disciples Act. 2.2 in a mighty rushing storm as if he would have rent him up by the roots The Devil doth indeed shake us to root us up but God never deals so ruggedly with any of his Servants he shakes them indeed as he shak'd Jacob here yet it was not to root him up but to make him root faster Jacob's Faith was not weaken'd but strengthen'd by his shakings And while he shak'd him with his left hand he all the while supported him and shor'd him up with his Right-hand so that God gave Jacob that strength wherewith Jacob resisted God He supply'd Jacob with more power to assist him than he sent forth out of the Angel to resist him Thus while he saith or saw that he prevailed not the mystery lies here it was only God overcoming himself God and more of God in Jacob overcoming God or less of God in this combatant against Jacob Yea Jacob's Victory and prevailing over God here was symbolical as it was a predicting Sign 1. That his Person should prevail over Esau And 2. That his Posterity should prevail over Esau's off-spring the Edomites or Idumeans And 3. That Christ springing from Jacob should subdue all his Enemies that every Knee should bow to Christ Phil. 2.10 And 4. It was also a Symbol or Sign that every true Christian who are Israelites indeed John 1.47 and the right new and now Israel of God Gal. 6.16 should likewise conquer all their Temporal and Spiritual Adversaries the Flesh the World and the Devil Rom. 6.14 c. Joh. 16.33 c. Rom. 16.20 and Rom. 8.37 38 39. Through Christ we have more than a Conquest of them we are more than Conquerors even a Triumph over them 2. Cor. 2.14 As Deus in Jacobo vicit seipsum in Angelo God in Jacob overcame himself in the Angel So this addeth a famous Victory to the Saints in a Symbolical manner that they shall not only overcome the three aforesaid but the fourth
He did his Judg. 16.9 Hereby sore Bruises and sad Breaches are made upon the Consciences of Men such as nothing can heal but the Blood of that great Votary that Blessed Nazarite and All-Heal the Lord Jesus Vows are most solemn and sacred Services and they have much to Answer for who neither mind the making nor the Keeping of them but do no better than Dally with them as Children do with their slips wherewith they play at fast or loose at their pleasure and as Monkeys do with their Collars who slip them on at their Master's Will but slip them off at their own but God is the Avenger of all such 1 Thess 4.6 Though haply they remain out of the reach of Humane Justice as not coming under Man's Cognizance If God will be avenged upon Defrauders but of Men how much more will he be of those that would defraud himself but be not deceived God will not be mocked Gal. 6.7 nor can be deceived they shall hear from him sooner or later even all that break Covenant with him They shall find to their cost their breach of Promise on their part Numb 14.34 God never breaking on his part unless the failure of the other party promising for their part do set him free As bad Zedekiah found it by smarting Experience though his was but a Vow or Oath to Man only which he brake 't is said of him Shall he escape that doth such things or shall he break Covenant and be delivered Ezek. 17.13 15 16. and this Interrogation is answered v. 18. No he shall not escape And farther v. 19 20. Suitable to this saith David Shall they escape by Iniquity No God will cast them down in his Anger Psal 56.7 Let them never think to escape Their Sin shall surely find them out Numb 32.23 though they be never so cunning to cover it Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works let them look to be blown up and they shall have the Psalmists Prayer to promote it And 't is not thus only with such bad Men as Zedekiah but with far better Men Good Jacob here escapes not but is sharply chastised for his slackness to pay his Vows sad Disasters befall him in his Family as the Rape done to his only Daughter the Massacre committed by his Sons c. God overtook him with these severe Scourges when he found him so slack to perform his Promise to him and to Purge his Family from Idols 'T is Ten to one if any Leper returns to give Praise to God for Mercies received Luk. 17.15 Many mâke Prayer their Refuge few make Praise their Recompence Hezekiah himself did not perform his Returns proportionable to his Receipts 2 Chron. 32.25 Neither did good Jacob here give such quick Returns as God required like Rain that comes down from Heaven in thick Showers but goes up again only in thin Mists so Jacob had received whole Showers of God's Blessing but he returned God's Praise for them slowly and slenderly Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations He is troubled not only through his Daughters Curiosity by his Sons Cruelty but also because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him and all his out of the Land of the Living If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy it must be the smarting sense of some present Misery as here when Jacob was in a Desperate Streight and in a Dreadful Fright then was it high time for him both to Purge his House and to Pay his Vows both which he had so long neglected NB. B hold here Gods Tenderness towards distressed Jacob for though God was justly and highly displeased with him for both those neglects aforemention'd yet he chides him not cuttingly now that he was in Heaviness but takes this opportunity for we are best when at the worst and rubs him gently reminding him candidly both of his present duty and future safety the God of Bethel so call'd Gen. 31.13 kindly calls him to Bethel which before he dare essay to go to he first reforms his own Family as behoves the Head to take care for the Bodies purity that he might come clean to God and his Worship at Bethel 'T is a strange thing that any strange Gods should be suffer'd at all in such a Family That censure of Calvin seems too severe saying that Jacob connived at Rachels Mawmets from a blind love to her as Solomon gratified his Mistresses of Moab 'T is more probable they were such as the Shechemite Captives brought with them Gen. 34.29 whatever these Idols were or whence ever they came Jacob demands them all he will not tolerate any one House cannot hold the Ark and Dagon both Domesticks and Proselites will do any thing give up all their Images to Jacob now they are in danger to be destroyed by an insurrection of the Country Jacob Burys them because he durst not stay to Burn them or to Beat them to Powder Gen. 35.2 3 4. where Dr. Lightfoot hath an excellent Note that those Proselytes of Shechem and Syria that is the Captive Shechemites and those that came along with him from Laban the Syrian which I suppose must be the Doctor 's meaning were all admitted into Jacob's Religion by Baptism This Remark of his is probable enough insomuch as they were all commanded to be cleansed v. 2. or purified which was done according to the Law by washing in Water Lev. 15.13 Numb 31.23 as well as to change their Garments as Exod. 19.10 14. where washing their Cloaths was a token of washing their Hearts Jer. 4.14 and cleansing themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 yea and the very Gentiles as Plautus saith used to wash themselves before their Sacrifices that they might come clean to them Tertullian tells us also that the Primitive Christians used to wash themselves before they went to Divine Worship To say no more about the Antiquity of Baptism referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject both in his second part of his Harmony on the four Evangelists upon John 1.25 and in his Harmony on the New Testament thin Folio pag. 10. However Jacob's thus purging of his House before he went to pay his Vows teacheth us this plain and great Truth that men must come before God with the best preparation they can get as well as with the best performance Lev. 5.7 11. 14.22 30 31. for God will be sanctified of all them that draw nigh to him Lev. 10.3 This the Blind Heathens saw and therefore said ãâã ãâã ãâã ãâã ãâã Worship not God by the By as a by work but with all possible preparation Plutarch If those poor Infidels would not serve God Hand over Head as we say but duly prepare themselves at home first for it how may they rise up in Judgment against
is Jer. 26.24 for Encouragement to following good Grandees as Nicodemus a Ruler of the Jews Member of the Sanedrim had such a fire of love to Christ hid in his heart while he was a Night Professor only and bur a slow Scholar Job 3.1 2 4 9 10. that it breaks out at last after it had lain long hid as sparks under the Ashes the Sun under a Cloud and as Seed under the Clod first at the Council-Table where by putting in one word seasonably spoken he dissolves the Sanedrim when they were compassing as well as consulting Christ's Death whereby he defeated their Design for that time against David Mystical as Hushai had done Achitophel's c. against David literal though some of them at that time would have scoff'd him out of his Religion saying to him Art thou also of Galilee c. as the Devil doth too many at this day but this honest Ruler was better resolved Joh. 7.52 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus whose Name in the Hebrew signifies Innocent Blood as in the Greek the Victory of the People together with Joseph of Ramah Samuel's Country another Night-Bird Disciple though a Dastard too both manifest their love to Christ when his hour was come to be Crucified and cruelly handled as the true Mother did hers to her Child when it was to be cut in two by Solomon's seeming Sentence 1 King 3.25 26. Good Blood as we say will not belye it self as Nature there did work and speak out in the right Mother so Grace doth here working up those two dastardly Disciples couragiously to Embalm their Dead Redeemer whereby they both gave a bold publick Testimony that they were his Cordial Friends though against the Wind and Tide of those present Times as well as that they believed the Doctrine of the Resurrection Joh. 19.38 39 40 41 And as Ahikam Jer. 26.24 who had been one of Josiah's brave Counsellors 2 King 22.12 stood up for Jeremy against the rage of King Jehoiakim who did evil in God's sight 2 King 23.37 and of both prophane Princes and People and deliver'd him out of their hands by his single hand having none to second him in that Deliverance This God took so kindly that he not only Regarded and Recorded it for his sweet Everlasting Memorial but also Rewarded it in his Son Gedaliah who was made Governour of the Land 2 King 25.22 and Jer. 39.14 as may well be conjectur'd for the pious Act of his Father Ahikam in patronizing God's Prophet and rescuing an innocent Subject out of the hands of his enraged Soveraign Jehoiakim was outragious against Jeremy as well as against Uriah whom he slew Jer. 26.22 23. without all Law Right or Reason but the Lord hid him from his Cruel Cut-Throats Jer. 36.26 who stood to his tackling and fled not to Egypt by a distrustful Fear Prov. 29.25 God made Ahikam as the Name signifies a rising Brother to him Rising up in a brotherly Rescue So Reuben here was no less than a rising Brother to rescue Joseph his Brother though at single hand having none to second him See what one Man may do against a mischievous Multitude sometimes as these instances aforesaid do demonstrate Oh what a Stickler was Nebemiah at Jerusalem and many mote Examples might be produced Oh that we had such Grandees such Patriots that would stand up in their lot yet according to Law to patronize Innocent Joseph's as Reuben doth here though they have few or none to second them 'T is good for Men especially for great Men to be serving their Generation according to the Will of God as David did Act 13.36 and to signifie what they can to vindicate Innocency in their Generation-work though they stand alone as Paphnutius at the Nicene Council Luther in his Generation of whom 't is said quòd unus homo solus totius orbis Impetum sustinuerit He stood his ground sole and single against all the Shocks and Assaults of the whole World Here Reuben stood single against the whole Body of his Malignant Brethren who all unanimously conspir'd to kill Joseph Reuben rescues him from Slaughter yet he must be cast into the Pit as Jeremy rescued by Ahikam aforesaid must be cast into the Dungeon Jer. 37.16 or Hebr. into the Hole of the Pit Thus far Joseph's and Jeremy's Case symbolize and hold Congruity yet in this there is Disparity Jeremy had an Ebedmelech the Ethiopian to draw him out of the Pit with much tenderness Jer. 38.12 and to restore him to the Court of the Prison where he had more Liberty fresher Air and freer Access of Friends to him v. 1. and 13. but alas poor Joseph had never an Ebedmelech a Servant of God as well as of the Kings as his Name signifies to draw him out Reuben indeed design'd it but his merciless Brethren those Hebrews were worse than that Ethiopian Amos 9. 7. drew him up in Reuben's Absence no doubt churlishly enough to sell him Gen. 37.27 28. As Ebedmelech was well rewarded for this his kindness to Jeremy for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant Hebr. 6.10 He had shewed kindness to God's Prophet and therefore God will give him a Prophets Reward Matth. 10.41 He shall have his life for a prey for saving the Prophet's life he shall have his own and he shall be deliver'd from the King 's malicious Courtiers who vowed Revenge for his Rescuing Jeremy out of their hands yea he should live at Liberty when these Courtiers should either die by the Chaldees or be led Captive by them Jer. 39.16 17 18. So Reuben went not without his Reward for rescuing Joseph from Death and for designing to do more for him had he not been prevented by his Brethren's selling him in his absence to wit Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compassion to as well as Rescue of Joseph to be Three First For this he was honoured to have the Prophet Hoseah descended from him in his Tribe 1 Chron. 5.6 Secondly To have one of the Six Cities of Refuge in his Lot and Division Numb 35.6.14 Deut. 4.41 43. Thirdly To have a Patriarch's Portion in the Land of Promise notwithstanding his Incest he committed for which he might justly have been disinherited of all Title to Canaan as well as of his Dominion and of his Dignity Mose adds more Testimonies of Reuben's tenderness toward Joseph As 1. The Pit Joseph is cast into is described to be a dry Ditch or Pit wherein was no water Gen. 37.24 Supposed to be a Pit of Reuben's appointing on purpose chosen that Joseph might not be Drowned by any water in it but that he might be drawn out by his hands safe and sound 2. As the Child Joseph besought his Brethren in the Anguish of his Soul to spare him Gen. 41.21 So Reuben pleaded
Buyers by the Men that undertook to be his Sellers to wit twenty pieces of Silver Gen. 37.28 which Mr. Ainsworth Interprets twenty Shekels or Shillings a goodly price saith Zech. 11.13 that an hopeful youth of such present parts and piety was valued at of them The Chaldee for Shekel read Shelang from whence our English word Shilling seems to be borrowed which name of Money came into use after the Jews Captivity in the Chaldean Babylon and so the Chaldee expresseth this price for Joseph Gen 37.28 Twenty Sheligna's or Shelang's that is Shillings which yet was less by ten Shillings than the life of a Slave was valued at Exod. 21.32 which abatement of the odd ten those undervaluing Sellers were willing to make that they might quit their hands of him in any wise and sell him away at any price Though persons of Josephs present age were by the Law after him in case of Vows valued but at twenty Shekels Lev. 27.5 yet that must be understood of the Shekels of the Sanctuary which were double in value to the common Shekels and so amounted to the Sum of Forty Shillings if not somewhat upward However this goodly price of Joseph was ten Shillings or Silver pieces short of the goodly price of Jesus for Judas sold him and the Jews bought him at the price of thirty pieces of Silver Mat. 26.15 and 27.3 The common scornful price of the basest Slaves for which to the scorn of that base People by a just Hand of God thirty of them were bought and sold for one of those Silver pieces by the Romans that Ruled over them And the Hebrew Doctors refer this under-rating of Joseph to that threatning against Israel Amos 2.6 because they sold just Joseph for Silver and that poor Child for a pair of Shoes which Pirk. Rab. Eliez Chap. 38. explaineth thus that each of those ten Brethren the Sellers of Joseph had two Shekels of the twenty apiece to buy him Shoes for his Feet And Maimonides in his Treatise of Valuations and Damages saith That they had a set price for Slaves and Servants both Male and Female though they were worth an Hundred Pound or not worth one c. The true and full valuation both of Joseph the Type and of Jesus the Antitype two precious Pearls is unvaluable as likewise is the Damage and Detriment accruing by their Sale yet according to right reckoning this is most manifest that both Joseph and Jesus were notoriously undervalued by the vile Sellers and Buyers of them Hereupon God in his Justice did mete out the same measure by his Law of Retaliation when a Son and Daughter of Israel who were Gods Children Deut. 14.1 Ezek. 16.21 were bought and sold for Trifles Joel 3.3 6. A Boy for an Harlot that is for the Hire of an Harlot or to gratifie some such abhorred Filths and a Girl for Wine bestowing the price of their Sale upon Harlots and Drink barbarously Selling and Buying them like Brute Beasts in a Market and that into the farthest Countries that they might never Ransom themselves nor being Redeemed be able to return to their Native Soil again as the Boy Joseph was here This was Singular Signal and Savage Severity which the Merciful God could not abide he will not only fetch Home his Banished though they seem as Water spilt upon the Ground which cannot by any Humane Hand be gathered up again 2 Sam. 14.13 14. but also avenge them of their Enemies Joel 3.7 8. The Scene shall be soon altered and a strange Vicissitude in giving them selling for selling shall be easily observed And though God did not call home his Banish'd Joseph back into Canaan yet did he better things for him in Egypt as after appeareth The Lord loves to retaliate and to set the Scales which comes from the Hebrew Shakal to weigh or Shekel weighed into an even posture bad mens Cruelty in the one and their Punishment in the other and good mens Crosses of Suffering in the one and their Crown of Reward in the other Suppose we be under-rated by the rude World as we are sure to be for the world knows us not 1 Job 3.1 2. yet herein God leads us not through any untrodden paths Re-number both Joseph and Jesus were under-valued by vile Men and they were both especially the latter worth ten thousand of us as it was said of literal David 2. Sam. 18.3 much more of the mystical 'T is the less matter to be little set by and despised seeing our Lord himself that Pearl of inestimable Price Matth. 13.46 was thus contemned and rejected of evil men Isa 53.2 3. we must be content to carry on our course to Heaven as Christ did as concealed men and as hidden ones consulted against by crafty counsel Psal 83.3 It must suffice us that our precious Faith shall be found to Praise Honour and Glory 1 Pet. 1.7 at that Great-Mart or Fair-Day when all Fardles shall he opened and our best Wares exposed to publick View may we but be commended of God 2 Cor. 10.18 Approved in Christ Rom. 16.10 and Jews inwardly Rom. 2.29 then are we God's Jewels Mal. 3.17 though covered with a case that seemeth course to carnal Eyes and corrupt Minds Christ's cursed Country-men could see no comeliness in him Isa 53.3 Though he was the comliest of ten thousand Cant. 5.10 He was in their Eye but a contemptible man How can say they this man this despicable man give us his flesh to eat Joh. 6.52 the matter was God had hid him in whom were hid all the Treasures of worth and wisdom Col. 2.3 under the course case of a contemptible Carpenter Mark 6.3 as the Pearl of Price is found covered under the course case of a Shel-fish Aesop's Cock could not conceive any worth in the Pearl he found in his scratching upon the Dunghil but prefer'd a Barley-Corn before it As it was thus with Christ so it is with all Christians though they be called the World Job 3.16 as they are the best part of it and Denominatio fit à meliori therefore so denominated Every creature Mark 16.16 having the excellency of each by the new Creation All things Col. 1.20 that God sets store by being his peculiar Treasure Exod 19.5 his peculiar People Tit. 2.14 ãâã ãâã ãâã ãâã ãâã the People of his Gettings for what gets God for making the World more than his chosen out of the World God's portion Deut. 32 9. for they are his only gain and Glory Isa 46.13 the dearly Beloved of his Soul Jerem. 12.7 They are his Soul his self his second-self and a Royal Diadem in the hand of Jehovah Isa 62.3 His Hephzibah or Delight His Beulah or Bride v. 4. yea the Ornament of God the beauty of his Ornament and that set in Majesty Ezek. 7.20 yet the Midianitish Muck-worms make nothing of those excellent ones on the Earth in whom David Delighted Psal 16.3 no more than those Merchants of Midian the Buyers made of this Jewel
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men â Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
against God's Throne his Church Jer. 3.17 and 14.21 her cause is God's and he will revenge it upon Amalek which is a figure of Antichrist tho' it was not presently accomplished but was suspended 400 years 'till Saul's Reign 1 Sam. 15.2 God seem'd to have forgot both Exod. 17.14 and Deut. 25.17 18. then he remembred both Amalek's secret Ambushes and his open Assaults against Israel This was done to half part by Saul but more thoroughly 1 Chron. 4.42 43. and by David 1 Sam. 30.18 20 c. The last of that Race we read of was Haman the Agagite of Agag's Offspring King of the Amalekites whom Mordecai got hanged with his ten Sons Hest 8. 9 c. Thus God's hand is upon his Throne to destroy Antichrist also tho' it be deferr'd long it will certainly come his Damnation slumbers not 2 Pet. 2.3 God will hasten it in his time Isa 60.22 't is ill angring the Ancient of days his Anger burns longer than Coals of Juniper Ps 120.2 his forbearance is no forgiveness As Amalek is not now so Antichrist shall not be the Lord hath sworn his time shall be no longer Rev. 10.2 3 4 c. Now come we to Israel's Twelfth Station at Mount Sinai where they incamped almost a whole year before they removed thence because after their compleat Redemption from the Egyptian Bondage and their marvelous Deliverances from many other dangers in the Desart hitherto discoursed upon they come here to a solemn constitution of both their Ecclesiastical and Political state by most just and godly Laws both Moral Judicial and Ceremonial whereby they entered into Covenant with God all which must require much time and will afford many Remarks upon Exod. 19. The First is The time when they came to Sinai about the forty fifth day from their coming forth of Egypt and five days after which was the fiftieth was the giving of the Law for it is the general Opinion of all Authors that the Day call'd Pentecost which was just fifty days from the Passover in Egypt was the very time when the Church in the Wilderness received the lively Oracles of God Acts. 7.38 Upon which same day the Holy Ghost came down upon the Apostles and Church in the New Testament Acts 2.1 2 c. Two days of those five before mentioned might pass in entercourse betwixt the Lord and Moses who was call'd up into the Mount talks with God comes down and relates God's word to the People then returns he into the Mount and relates the People's Answer to God The other three days might be requisite in his preparation of the People for receiving the Law according to God's command wherein he did sanctifie the whole Host and set bounds about the Mountain This fiftieth day was appointed a yearly Feast Exod. 23.16 Levit. 23.15 16. Acts 20.16 Upon this day the Fiery Law was given now on Mount Sinai and upon this day were fiery Tongues after given for publication of the Gospel at Jerusalem Acts 2.1 2 c. Whereby God's Love was shed abroad Rom. 5.5 just the fiftieth day after Christ our Passover was Sacrificed for us 2 Cor. 5.7 8. The Second Remark is The Place where the Law was given 1. The common name is Sinai there is the Desart of Sinai a large tract of Land wherein the Mountain Sinai stood hereupon it is call'd the Wilderness of Mount Sinai Gal. 4.25 Acts 7.30 2. The proper name is call'd also Horeb the Mount of God both for the Vision of the Burning Bush the Lord shewed to Moses Exod. 3.1 5. and for giving the Law upon it Thus was it stiled by two names Horeb because of its Dryness being a Waterless Wilderness and Sinai because of the Bramble Bushes there growing as both the Hebrew Names signifie But some do more strictly distinguish them saying that Hilly Tract where Sinai is situate reacheth a long way towards Egypt and is call'd Horeb but Sinai is an high Hill higher than all the rest and of such an height saith Josâphus as that they could scarce see to the top of it And the most probable Opinion is that this great People lay in a circuit and compass about this high Hill that they might the better hear and see what was said and done for the Lord saith to Moses That the People may hear while I talk with thee Exod. 19.9 This Mount was not in the Land of Promise but was a Mountain in Arabia ishmael's Country Gal. 4.25 Acts 7.30 Therefore the Sons of the Stranger are cast out Gen. 21.9 10. Gal. 4.24 30. John 8.35 Vnder the works of the Law only The Third Remark is The Persons to whom the Law was given call'd both the House of Jacob and the Sons of Israel Exod. 19. v. 3. not of Abraham or of Isaac because they had properly but one apiece seeing the other were not counted the Seed which were not sufficient to make up an House or Family as Jacob who had twelve Sons being all Patriarchs and his two Names are joyned here Jacob and Israel to shew that as his first Name was by Nature but his second was given him by Grace so there were two sorts of Seeds descending from him 1. Those after the Flesh and 2. Those true Israelites according to the promise and they were also minded hereby that they should seek to be answerable to both those names both in supplanting of Sin and in prevailing with God according to the sense and signification of both those Names given to the Father of their Family and as Israel was a Name given him of God so they bearing this Name might assure themselves they were the People of God v. 3. The Fourth Remark is The general preparation of the People to receive the Law and Covenant of God wherein is proposed first the Lord's loving invitation of Israel to be his People consisting of First A Rehearsal of the transcendent favours which the Lord had shewn them in delivering them so signally and in so short a time out of the Egyptian Slavery in bringing them all along thence through the Red Sea and through the Wilderness to this station as if they had been born upon Eagle's Wings choicely and charily carried safe above the power of their Persecutors both Pharaoh behind and Amalek before them Exod. 19.4 Deut. 32.11 and 33.11 12. Isa 63.9 As the Eagle beats her young ones out of their sluggish nest so the Lord had somewhat as we say to do in beating Israel out of their place of Bondage Exod. 6.9 and 14.11 12. And as the Eagle carries her young not between her Talons as other Birds do for fear of hurting them but upon her wings so that they cannot be hurt by Shot but through the body of the Old one so did God his Israel openly safely and speedily not only securing them from all evil but also shewing them all good all along in the way hitherto c. Secondly This general preparation consists of the condition of their
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking âhe Law was so terrible to the People that they had need of a Mediator wherein Moses âypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâiles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
go before them either backward to Egypt as Stephen affirms saying In their hearts they turned back to Egypt not so much to their food of Onions and Garlick as to their Superstition and Idolatry in worshipping Apis or Serapis in the form of a Bullock or Calf Act. 7.39 40 41. or forward as they pleased speedily to Canaan Oh the Inconstancy of this People worse than Pagans who are too tenacious of and pertinacious in their blind Superstition to change their Gods Jer. 2.11 And how were they sublimely stupified to call this Calf a God for so it is but one in the singular number Neh. 9.18 tho' here Gods in the plural Exod. 32.1 4. as if that which their hands had newly made had both made the World and them yea and lately had saved them out of Egypt Tho' this was too mad a conceit for all Israel to be given up unto seeing the Scripture saith expresly that only some of them were Idolaters 1 Cor. 10.6 7. yet this madness might be part of God's Curse upon others of them for rebelling against the Light as before Job 24.13 Tho' some of the Rabbins excuse this fact of their Forefathers saying That they were not so sottish as to terminate their Worship in this Calf but pretended to worship God in the Calf as did also Jehu 2 King 10.16 29. and 2 Chron. 11.15 yet are these Israelites branded in Scripture down right for Idolaters They worshipped the Molten Image c. Psal 106.19 20. and they rejoiced in the work of their own hands Act. 7.41 which joy they express by feasting singing and dancing before the Calf Exod. 32.6 and are call'd down-right Idolaters 1 Cor. 10.7 Hereupon the wisest of their Rabbins do bewail this act or Idolatry and say That there is an ounce of this Golden Calf in all the present Sufferings of the Jews at this day Therefore the Papists are rightly call'd Idolaters notwithstanding their distinctions of absolute and relative Image-Worship c. To set up an Idol outwardly to rejoice in it inwardly and to worship the true God in a false manner not prescribed by him are all three sorts of Idolatry c. Observe 3. As the sin of the People was great and grievous in God's Eye as will be farther demonstrated when we come to God's Severity in punishing for it So Aaron's sin was great and grievous also There be some who do indeed extenuate yea and excuse Aaron's sin saying in his behalf That he left no stone unturned to stave back the mad People from their Idolatrous Enterprize by all that he said and did hoping Moses might come before the work could be done For 1. He said Break off your Golden Ear Rings ver 2. whereby he would have broke their wicked design thinking that the Men who wore them would not easily part with them much more difficult work he hoped they would have to persuade their Women to want such gaudy Ornaments without Mutinies in many Families But when that furious Spirit of Idolatry transported them so as to spare no cost for its accomplishment then 2. He gathereth all their Golden Ear-Rings together casts them into the Fire and melteth them that beholding their loss of such a prodigious Mass of Gold they might be moved with some Relentings and so desist from their Devilish desgn 3. Then he spends much time in fashioning it with a Graving-tool to file off all its Excrescencies and make it a formal Calf as they imposed upon him who might he have had his choice would rather have made a Cherub as Moses made two for the Sanctuary 4. When Aaron saw their minds were so madly set upon this Idol that those very Ear-Rings which they had got themselves furnished with by God's favour Exod. 13.21 22. with 12.35 36. they will now willingly part with to purchase this Calf to God's great dishonour Aaron fearing the force of their frantick fury went on according to their wilful wickedness ver 22. and to gain more time for Moses's Return orders the building of an Altar ver 5. for this New God the Calf must have a New Altar for Sacrifice And then it must have 5. A set Time for solemn Service which Aaron appointed to morrow This haste came more from their furious Zeal than from his own choice who would have used longer Delays that Moses might have come to prevent farther mischief However 6. He tells them of a Feast to Jehovah which is a Name peculiar to the True God not Elohim which they call'd the Calf by probably to divert them from the work of Man's hands to make them look up to the Maker of Man God himself who only is to be worshipped But above all the Papist Monceius excuses Aaron most slovenly saying fondly and falsly That this Calf had the figure of a Cherub who writing a whole dissolute discourse of this Golden Calf says confidently That Aaron thought no more of the Egyptian Idol Apis than Moses did of Serapis and that Aaron sinn'd no more in making this Calf than Moses did in making the Cherubims over the Ark and that this Calf was designed to no other use but as the Ark after was Numb 10.33 Josh 3.10 c. a visible sign of God's presence And much more that Romish Padre adds of the same Brann so gross that the Romish Church hath branded it with her Censure And Visorius a Sorban Doctor at Paris hath confuted it And other Learned Divines answer him thus 1. Nothing can be more false than what he feigneth That God being represented by the Calf shewed himself to be seen which is point-blank contrary to Deut. 4.15 16. Exod. 20.4 5. He is the Invisible God and hath no Visible Image to represent him Col. 1.15 Isa 40.18 Acts 17.19 2. The Ark was not so much to lead them as to be led and carried by them 3. Tho' the Cherub Ezek. 1.7 is said to have the similitude of a Calves-foot which divided hoof shewed the cleanness of the Creature according to the Law yet Cherubims are never called Calves as this and Jeroboam's were 4. Nor were the Cherubims upon the Ark which God gave Moses a Divine Warrant to make ever call'd God's as this Calf is nor ever exposed to publick view as this Calf was but always kept private in the Sanctuary lest any occasion of Idolatry should be taken by exposing them 5. Nor was it lawful for the Jews to Worship God under any Image upon which hinge Monceius's whole Tract hangeth as taken for granted which he confirms neither by Scriptures nor Fathers c. but by light and vain conjectures of his own and therefore not worth the while to refute them 6. His excusing Aaron from sin is repugnant to Scripture v. 21. Exod. 32. where Moses reproves him for it and he confesseth it ver 22. His sin is aggravated thus 1. By the greatness of his person by whom God had wrought many Miracles and oft conferring with God that he should consent to the
10.10 where he expresseth how afraid he was lest God should destroy them being far more troubled for them then they were for themselves insisting so much upon this eminent History of his interceeding for them this second time when their case was almost desperate insomuch that Moses was put upon a Peradventure I may make an Atonement Exod. 32.30 implying the difficulty thereof and therefore makes he use of his best levers at a dead lift as Prayer and Fasting Thirdly That there was sufficiency and consistency of time for all those three forty days fasts Dr. Lightfoot makes manifest in his Chronology affirming that Moses came down to break the Golden-Calf c. upon the 17th day of the Month Tammuz which answers to our June the next day he returns to God by prayer but is returned back the same day with a sad Answer whereupon Israel is humbled c. Exod. 33. from 5 to 12 c. The next day Moses goes up again and falls upon his second forty days fast wherein he desired to see the glory of God as in his first he had seen a glorious Tabernacle upon Israel's humbling the Cloud of Glory which had been removed by their Idolatry was restored c. On the 30th day of the Month Ab which answers to our July he enters on his third fast then he seeth the Lord and heareth him proclaim himself by most glorious attributes c. Exod. 34. and on the tenth day of the Month Tisri which answers to our September he came down with the glad tidings that all was well betwixt God and Israel with the renewed Tables in his hand and with a Commission to set about the making of the Tabernacle here 's time sufficient for two forty days fasts c. The Twelfth Remark on this Twelfth Station of Israel at Mount Sinai is the erection of the Tabernacle which was the visible sign Divinely appointed of God's favourable presence with his Church the glorious Cloud taking possession of it to dwell therein among his people Exod. 40.17 and 34. Mark here how God renewed his Covenant with Israel when duly humbled for their gross Idolatry God had given Moses upon his first fast Exod. 24.18 two Tables which were the work of God hewn out of the Saphire of the Throne of God's glory v. 20. say the Jewish Doctors and the writing was the writing of God Exod. 31.18 and 32.16 Moses brake those Tables at the sight of the Golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a Pattern and a Command for making and setting up a glorious Tabernacle and die service of it that benefit is also forfeited by their Calfish Idolatry and neither Tables to be restored nor the Tabernacle to be made tho' Moses had directions for it Exod. 25 26 27 28 29 30 31. Chapt. All those Love tokens from the Lord were lost by their peccatum flagrans the flaming Sin in Exod. 32.1 to 7. until Moses by long and earnest prayer had prevailed for Israel's peace upon their due humiliation 'T is said the People mourned Exod. 33.4 even in Mourning Habit as they had good cause they looked after Moses c. v. 8. to see what success his interceeding for their sin might obtain And when they saw signs that God was appeasable they bowed in thankfulness v. 9 10 11. This Friendship and familiarity of God with Moses was further manifested in those words hew thee two Tables of Stone c. Exod. 34.1 4 c. Herein they differed from die first Tables which were the work of God Exod. 32.16 but these were of Moses's hewing to shew the work of Moses's Law is to hew an heard heart Hos 6.5 yet cannot change it from Stone to Flesh nor write the Law in it that is Christ's work Ezek. 36.36 37. he makes all new Rev. 21.5 the first Law writ in the heart was broke by the sin of the first Adam The Messiah as Moses here renews all both heart and life God writes the Law again here in Moses's two new hewn Tables renews his Covenant with Israel thus humbled gives a new Commission to set about making the Tabernacle the People freshly fall on the work Exod. Chap. 35 36 37 38 39. and so freely frame they furniture for this Worldly Sanctuary Heb. 9.1 as they not only do but over do Exod. 36.7 to make amends for breaking the Law by Idolatry The Women devote their Looking-glasses whereby they dressed their Bodies to make the Laver whereby through Faith they might sanctifie their Souls Exod. 38.8 All was finished by the first day of the first Month in the second year then the Tabernacle was erected the Cloud of Glory fills it Exod. 40.17 34. So that Moses who had oft entred the Cloud cannot here v. 35. when God took up his Seat on the Ark to shew the unworthiness and weakness of all Flesh to come into God's presence as Levit 16.2 Aaron went in only at God's call as Moses into the Cloud when called Exod. 24.16 If so such daâling Glory was not usual then it had hindred the service there it was a Type of God's dwelling with Men in Christ The Thirteenth Remark upon this Twelfth Station at Sinai is that no sooner was the glorious Tabernacle erected in all its furniture both without and within and God had taken his Chair of State upon the Mercy-Seat between the Cherubims but immediately he who had hitherto spoken to Israel out of Heaven Exod. 20.22 and Nehem. 9.13 c. now speaketh from the Mercy-Seat in the newly-erected Tabernacle and called Moses who stood without and could not enter when the glory of the Lord had filled the place Exod. 40.35 to come to him Levit. 1.1 and there taught he Israel by Moses how they should serve him with Sacrifices according to the Levitical Law c. all expressed in the whole Book of Leviticus which only containeth an entire History of one Months time while they still staid at Sinai after the Tabernacle and its service was set up being the first Month of their second years wandring in the Wilderness and of their Redemption from Egypt and the 2515 year of the World Note the first from hence This was wonderful Divine Condescension that the Great God should vouchsafe to humble himself so far as to meet Man in this Tabernacle which had the Cloudy Pillar upon it by day and fire upon it by night in the fight of all Israel in all their journeyings after this Exod. 40.36 38. Numb 9.17 23. this great favour is oft Celebrated Neh. 9.19 Psal 78.14 105.39 Note Secondly God did not call Moses to him with a loud frightful thundring voice as he did upon Sinai but with a sort low yet audible voice as the last letter in Vaiikra He called being less than all the other in that first word doth intimate or it may hint that tho' this were a glorious Oracle yet was
for Righteousness from the Law God saith to them as to Israel here Ye have dwelt long enough about that Mountain press to Sion that lays in the Land of Promise the Gospel-Canaan Deut. 1.6 7 8. Be not saith that Father like Oxen that toil a long time and draw in the Yoke and when they have done their labour are fatted for Slaughter The Law is not for Men to continue under but for a time only till they be fitted for and brought unto Christ Gal. 3.16 17 18 24. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. We lay too long naturally at the Mount of Legal Righteousness desiring to be our own Saviours and not to make Christ our All Col. 3.11 The fifth Remark is As the place they went from was Sinai and that which they went to in general is call'd Paran Numb 10.12 the name of a great Wilderness of the length of eleven days Journey whereof the Wilderness of Sinai is one part but 't is taken here for the last part of it next to the Land of Promise This Wilderness was a most barren place which made God's maintaining so vast a multitude for so many years together the more miraculous in this Wilderness Ishimael that wild Man dwelt Gen. 21.21 and in it there was a Mountain mentioned Deut. 1.1 and 33.2 but the particular place God brought Israel to after three days Journey in this Wilderness was call'd Taberah because of the burning there Numb 10.33 and 11.3 Deut. 9.22 and Kibroth-Hattavah that is Graves of Lust Numb 11.34 and 33.16 Deut. 9 12. Moses calling them thus that the very names of that place might leave a memorial both of their sin and punishment which Moses makes mention of to imprint it the more in their hearts Deut. 9.24 The sixth Remark is Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land from Numb chap. 1. to the last of chap. 10. Yet chap. 11 c. gives an account of Israel's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God is evidently declared 'T is supposed that their travelling three days together without Resting from Sinai as they had done Exod. 13.18 And again Exod. 15.22 so now again Numb 10.33 this made them murmure Now is Israel led by the Pillar of Glory to their 13th Station Numb 11. where that one place as some suppose hath two several names Taberah and Kibroth-Hattavah by which latter name it is called in Numb 33.16 upon two several occasions In respect of the punishment for their Murmuring it was called Taberah that is Burning and in respect of the cause and the effect Kibroth-Hattavah that is Graves of Concupiscence Tho' others say That this Taberah or Burning was in their three days Journey before they came to Kibroth-Hattavab yet seeing the Psalmist summs up both those supposed sins of Murmurings into one Psal 78.19 20 21. it is not improbable that both those were names of but one place for these Reasons 1. 'T is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven and for dropping a few muttering and murmuring words at a tedious March wherein the Lord strengthened them from all feebleness Psal 105.37 or that after such a signal punishment and Divine Vengeance on them they durst again murmure by lusting for flesh ver 4. Numb 11. The 2d Reason is Their murmuring for flesh is expresly said to be punished by fire Psal 78.21 3ly The Plague mentioned Numb 11.33 is not specified what it was 't is indeed hinted to be a pining away by leanness Psal 106.15 but it might be done by that fire of God spoken of Numb 11.1 2. where by a Prolepsis 't is briefly touched but in the following verses of the chapter 't is more largely explained This Plague might be as the burning of an Hectick Fever yet dispatching with more expedition being rather the burning of the Pestilence So that want of flesh as well as wearisomness of their way in marching three days with their little ones without any intermission in a barren Wilderness was their cause of murmuring ver 1. tho' particularly set down afterwards ver 4 c. But grant this latter be no Recapitulation of the former because there is nothing to distinguish them but probable conjecture however it was a wickedness which God who had pardoned past murmurings Exod. 14.11 15. and 15.24 26. and 16.2 to 28. and 17.2 5. punishmeth here severely For 1. They were pinched with Penury before but now they had Manna 2. They were Rude for want of the Law which was now given to teach better manners 3. They loathed Manna and desired flesh not for necessity but to gratifie their lusts Psal 78.18 30. Beside these general Notes upon the 13th Station take a few more particular Remarks it being so famous for its two names and so famously circumstantiated in Numb 11. The first particular Remark is Israel had many Impediments in their march to the Land of Promise not only from without as from Pharaoh pursuing from Amalek intercepting as before c. but also from within among themselves by their manifold murmurings as here one or as some suppose two at this Station Even so it is with all those true Travellers toward Heaven many Impediments in the way so that the Righteous are scarcely saved 1 Pet. 4.18 it is with much ado The second is God writes our Sin upon our Punishment as 't is said Per quod quis peccat per idem punitur ipse As Nadab and Abihu sinned by Fire and they perished by Fire Lev. 10.2 so those Murmurers here sinned against the fiery Law so called Deut. 32.2 that was spoken out of the Fire Deut. 5.22 Therefore were they punished by Fire out of the Pillar of Fire from whence the fiery Law was given and published Their Perdition is our Caution we may not be Murmurers 1 Cor. 10.5 11. The third is Evil Company is Infectious and catching as the Plague to converse with bad Companions and not to learn their Manners is marvelous Rare and Difficult 1 Cor. 15.33 This mixt Multitude the Egyptians and Strangers that join'd to Israel in their coming out of Egypt hearing of their going to Canaan c. Exod. 12.38 perceiving by these tedious Stations c. that it would be long ere they could come to the promised Land began the murmuring which yet ran like Wild-fire into the Camp of Israel who thereupon are said to weep again ver 4. which might have Relation to the like murmuring a Year before this Exod. 16.2 now they return to their old Vomit and express their wicked Complaints with salt Tears as well as with bitter Words The fourth is where ever there it sinning again on Man's part there will be punishing again on God's part
descended from Righteous Lot who tho' he sinned by ignorance in committing a double incest yet served God with uprightness all his days so God for his sake suffered not Israel to meddle with them more than for their own sakes but warranted them to war against the Amorites Numb 21.21 22. and Deut 2.24 As God himself did direct Israel to all places so he did to them in all actions In which respect these Histories of Holy Scripture do excell all Humane Histories in the whole World And if God had not given diem his Divine Warrant for this War this new Generation after such long Travels in the Wilderness might have been afraid of War as their Fore-Fathers had been before them therefore gave he them this his word for their incouragement satisfaction and justification The Second Remark is A proffer of Peace in all Wars ought to be propounded first according to God's Rule Deut. 20.10 11. Thus Israel sent first the White Flagg of an Amicable Embassage before they hung out the Red Flagg of a Bloody War Tho' nothing seem more contrary to Peace than War yet War is not to be undertaken if Peace may be obtained without it Cuncta prius tentanda saith the Poet the Romans sent their Caduceum Hastam and 't is the practice of all Nations first to Proclaim Peace c. The Third Remarks is God infatuates those first whom he designs to destroy Quos destruit prius dementat Deus Sihon would not grant Israel passage v. 23. Numb 21. which Moses explaineth thus Deut. 2.30 and the Cause why this King of Heshbon would not grant leave to Israel who so solemnly engaged themselves to be no ways injurious to him or his they would not pillage or plunder in their passage but buy all necessaries with Money Numb 21.22 Deut. 2.28 keeping all along in the King's High-way common for all c. Notwithstanding this fair Apology for stopping the Enemies mouths and to clear Israel's innocency Sihon durst not trust them as it is expresly said Judg. 11.20 by that good Historian General Jephthah for Men muse as they use had he himself admission with a Potent Puissant Army into the bowels of any foreign Countrey he would keep no Covenants but take the opportunity of Spoil and would not easily be driven out and he thought the same of Israel out of his own fear and distrust But the principal Cause was God hardned Sihon's heart Deut. 2.30 that he might destroy him and therefore he not only denied Israel an innocent passage but also in an Hostile manner came forth to fight them when they had done him no injury nor provoked either him or his to this War N. B. See the sublime Infatuation God sent upon Sihon had he been so kind to Israel as the Edomites Moabites c. were who tho' at first they deny'd Israel passage through their Land Numb 20.18 c. yet as they passed along their Coasts they suffered them to buy such things as were necessary Deut. 2.29 Nor had Israel at this time any thoughts of taking Sihon's Country from him laying no claim to it but to the Land of Canaan which lay beyond it Deut. 2.28 29 30. and Judg. 11.19 20. and they now desire a peaceable passage through his Kingdom that they might Conquer the Canaanites beyond Jordan but instead of granting this or any Supplies as they marched along his Borders he falls foul upon them in fight so came only forth to fetch their own destruction God's Judgments need not go forth to find Wicked Men out they run headlong of themselves to meet their own bane the better half way they refusing to yield unto any terms of accommodation do thereby hasten their own downfall As God here did not impart his whole Councel to Israel concerning this Country which they expected not the Conquest of at this time while they were only in expectation of Conquering Canaan So this shews likewise that whoever have the offers of peace and reconciliation by the preaching of the Gospel and do gracelesly and obstinately not only refuse but reject the same such do but hasten on their own Damnation as Sihon c. did here Thus far the Antecedents now the Consequents from whence ariseth The Fourth Remark which is That Victory is of the Lord Psal 98.1 and Ps 44.3 c. Exod. 18.10 'T is indeed said that Israel smote Sihon c. Numb 21.24 yet this is explained that Jehovah the God of Israel delivered Sihon and all his People into Israel's hands Judg. 11.21 and Deut. 2.33 and the glory of this Victory is ascribed to the Lord Psal 135.10 11. and 136.17 18 19. Yea God saith by his Prophet I destroyed the Amorite before them whose Height was like the Height of Cedars and who was strong as the Oaks c. Amos 2.9 God gave this Victory and as Jephthah excellently Argueth being well acquainted with Scripture-History as all Generals ought to be the Lord of the whole Earth gave Israel all the Land of the Amorites to wit Arnon in the South Jabbok nigh to which Jacob wrestled with the Angel in the North the Desart of Arabia in the East and Jordan in the West Deut. 2.36 Judg. 11.21 22 23. Israel had a just title to all this Land by Law of Arms being Vanquished by Conquest in a lawful War and became Israel's first handsell c. The Fifth Remark is Israel's Victory over the Amorites here was not only total over Heshbon the Metropolis or Mother City and all her Daughters all the other Cities and Villages of the Land but they also recovered all those places which Sihon had taken from Moab Numb 21.26 Deut. 2.24 Had they belonged to the Moabites and in their possession the Israelites might not have medled with them Dent. 2.9 but now God the true proprietary of all Lands taketh from the Amorites who had won that Countrey from Moab and gave it to the Israelites Who destroyed Men Women and Children of every City but the Cattel and Spoil of the Cities they reserved for their own use Deut. 2.34 35. God had cursed Canaan on both sides of Jordan therefore he would not have any of his wicked Race to be preserved This was done according to the Law Deut. 20.14 15 16. which was a fulfilling of God's Judgment written The Roots of the wicked shall be dryed up from beneath his branches shall be cut off c. Job c. 18. v. 16 17. The sixth Remark is This Victory was so famous that it became a Proverb or By-word in derision of Sihon Numb 21.27 Some say that this Proverb was taken up first after that Sihon had conquered Heshbon out of the hands of Moab and that his Poetasters or Ballad-makers who penned popular Songs such as this was did compose these great swelling words of Vanity uttered by the Conquering Amorites And so they are the words of Sihon and his Favourites triumph over conquered Moab for their Idolatry Jer. 48.12 13. and 32 45
600000 Soldiers Every Man entering in straight before him there was no need of the falling of the whole Wall nor could that be but Rahab's House which was built on the Wall must fall with it As the peoples shouting did shew their Faith so might it shake the Wall in Gods Hands and no doubt but as it encouraged one another so it did profoundly confound discourage and terrifie the Enemy The Second Consequent is They utterly destroy'd all Mankind young and old and all Beâsts c. ver 21. Some suppose this an Act of Cruelty in the Army especially the Slaughter of all the Infants Answ 1. God had expresly commanded it Deut. 20.16 17. therefore was it Obedience to the Sovereign Lord of every Man's Life and who may do what he will with his own Matth. 20.15 and not Cruelty 2. Israel knew that the Sins of the Amorites were now full Gen. 15.16 They had fill'd up their Epha in Abominable wickedness therefore deserved the severest Punishments 3. As for the Infants they were guilty of Original sin whereof the wage is Death Rom. 6.23 They were at the disposal of their Creatour as the Clay is in the hands of the Potter besides seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings Job 42.3 We must not instruct God Job 40.2 nor be his Counsellor Rom. 11.34 and suppose them wholly innocent it was a favour to die in their Infancy rather than be reserved for such Dreadful Calamities as they that survived were exposed unto 't is no true mercy but foolish pity to spare those whom God will have destroyed 1 Kings 20.42 The Third Consequent is The saving of Rahab and all in her House ver 25. according to the Command ver 17. which Exception extended as some suppose to their Goods as well as to their Lives seeing 't is said all that she had ver 23. both the Persons and the Housholdstuff were brought without the Camp as unclean until they were legally purified Numb 31.19 20. and until Rahab and the Women by Baptism saith great Grotius and the Males by Circumcision were Incorporated into the Church unto which Rahab's good Counsel and this stupendious Miracle of God had undoubtedly prepared them All these were the first fruits of the Gentiles saved alive ver 25. notwithstanding those severe Commands to shew none of those Cursed Nations any mercy Exod. 23.32 33. and 34.12.15 Deut. 7.2 which must be moderated by a Common Equity the Life of the Law and taken conditionally if they renounce not their Idolatry and return not by Repentance unto God Thus as the Lord glorify'd his Justice in rooting out the rest of the Amorites as well as this Jericho so was he graciously pleased to glorifie his mercy to Rahab and her Kinsfolk as he did afterward to the Gibeonites Chap. 9 c. in saving them from that general Deluge of Destruction And that which giveth a greater lustre to this Work of Wonder is that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman whereas on the contrary Righteous Lot a Man of the greatest figure and Authority could not perswade so much as his two Sons in Law to escape the Flames of Sodom with him though he truly forewarn'd them yet he seem'd as a Mocker to them Gen. 19.14 Nor could great Abraham himself decoy his Kindred to Canaan along with him Gen. 12.3 Acts 7.3 Rahab out shines them both in her Success This seems a Type of our Joshua or Jesus to whom when Rahab that is the Church had submitted presently the Gentiles flock'd in for Salvation The Fourth Consequent is The severe Caution against Israel's Sacrilegiously robbing God of any part of his Right and that under the Penalty of a most direful Curse if any of them perverted any of the Accursed things to their own private use ver 18. according to the Law Deut. 7.26 This was fair warning for that soul Sinner Achan but that ãâã ãâã ãâã ãâã ãâã or Silver-lover was daring and desperate as appeareth in the next Chapter c. Objection Seems not this too severe to forbid the Soldiers the Spoils of the City Answer 1. It was wonderful Continency in the Soldery now wanting all things of Country Provisions by their so long wandring in the Wilderness for 600000 Mens hands save only Achan's to be tyed up from taking Spoils and the Plunder of the Richest City in Canaan only by one little word of Command But 2. Jericho was the first fruits of that cursed Country so must wholly be devoted to God and offered up a whole Burnt-Offering 3. The hungry Soldiers might have been so glutted with the Spoils of this Rich City that it would in all likelihood have made them sitter for Idleness and Luxury than for marching forward in a Martial Conquest of Canaan 4. The whole Army being thus admonished by the prohibition and so the loss of their expected Prey might understand that the Conquest of Jericho was Accomplished solely by the Almighty Power of God and not by any of their Prowess and Valour as was afterwards done in Subduing all the other Cities 5. This Severity was Exercised upon this City at their first Landing in Canaan to strike the greater terrour upon the other Canaanitish Cities which they had to Conquer and if possible to bring them to Repentance and Submission N. B. But all the Silver and Gold except that of which Images were made that were utterly to be destroyed Exod. 32.20 Deut. 7.25 for preventing future Idolatry were purified by fire Numb 31.22 23. was wholly employ'd for Tabernacle Service and not for any private use ver 19. This Grand History of Jericho's Overthrow I cannot pass over without making some short Inferences in the Mystery thereof As First There is a Jericho within us a Law of Sin a foul Body of Corruption our unrenewed part We should go every Day once about its Walls as Israel did here and on the Sabbath Day seven times if we heartily wish the fall thereof Alas we War against our Corruptions but to half part so Conquer we but to half part Secondly As we should every day once at the least take a full view of those strong holds of Satan in us 2 Cor. 10.4 half about is not enough to tell all its Towers as Psal 48.12 So on the Sabbath Day we should view it seven times as much as on the Week day as God did then honour his Sabbath with the fall of Jericho's Walls upon that day So now our Spiritual Enemies receive the greatest damage upon our Sabbath Day therefore then go ye seven times about and do it not negligently they are cursed that do so Jer. 48.10 God will honour his own Day with their fall and by the help of David's God thou may leap over these Walls Psal 18.29 Thirdly We must in order hereunto frequent the means Gospel Ministers are the Rams Horns that are oft sounding and
in his Obedience to God's Command Stretch out thy Spear that is in thy hand ver 18. and be drew not his hand back c. until Ai was destroyed ver 26. This was the Signal a Banner being fixed to the end of his Spear the lifting up or tossing of the Colours was a Sign for the Ambush to arise and enter and for the main Army to turn head upon the Enemy and destroy them Nor was this all but it was a mysterious means to discomfit Ai as Moses Rod held by steady hands was to discomfit Amaleck Exod. 17 11 12. that Joshua should do as Moses had done before him to stand fixed in one place with the Staff or Spear whereon hung the Colours held up in his hand all the time of the Battel without striking one stroak himself which was work or rather Idleness below any Brave General All this seems absurd and ridiculous to Carnal Reason but the Mystery hereof was to signifie that the Victory was not got by any Prowess in Joshua who only stood still in his place pointing his Spear towards the City but by the assisting and effective power of God who only was to have the glory of it as in the Case of the Amalekites who were discomfited more by Moses's Praying than by Joshua's Fighting Nor could Joshua's hands have kept so steady for so long a time had not the Arms of his Hands been made strong by the hands of the Mighty God of Jacob Gen. 49.24 't is said of God only that his hand is not weary but is stretched out still Isa 9.12 and 59.1 The Remarks upon the Secââd Part after the Victory was obtained The First is Joshua built an Altar unto the Lord in Mount Ebal according to Moses Law Exod. 20.25 Deut. 11.29 27.5 6. to Offer up a Burnt-Offering and a Peace-Offering upon it c. ver 30 31. where Note 1. This must be immediately after the Sacking of this City Ai while the Glorious Victory which had so enriched them with all Spoils lay with most weight and warmth upon their Hearts it is best striking while the Iron is hot then was the Altar built Note 2. This Altar must be of Rough Unpolish'd Stones to polish it with an Iron Tool is to pollute it God loves not outward Pomp whereof Popery is made up and which scoffs at our simplicity c. Note 3. It must stand in Mount Ebal this was farther up in the Countrey near Shechem in the Tribe of Ephraim Judg. 9.6 7. 20.7 Thus far Israel durst now march to fulfill God and Mose's Commands for the Canaanites were smitten with dread at the loss of these two strong Frontier Cities and the Altar must be in Ebal where the Curses were read to shew that Christ is the Altar Hebr. 13.10 that takes off the Curse and sent to bless Act. 3.26 The Second Remark is the Decalogue was writ upon a Monument of Stones which were polish'd and plaistred ver 32. as is manifest from Deut. 27.2 and now God renewed his Covenant with Israel as before at Sinai many of them being dead Deut. 26.17 Reading the Curses on Ebal that they which would not obey God for love should do it for fear as well as the blessings upon Gerizzim ver 33 34. and these Curses we may read particularly what they are Deut. 27.15 16 17 c. the Blessings are not so particularly and distinctly mention'd by Moses that we may learn to look for them by the Messiah only for he was sent upon that special Errand to bless both Jew and Gentile Acts 3.26 CHAP. IX THE Ninth Chapter of Joshua consists of two parts The 1st is the Enmity or Conspiracy of the Canaanitish Kings against Joshua ver 1 2. and the 2d is the Amity or Friendly Covenant that the Gibeonites made fraudulently with Joshua the fraudulency whereof is described in a three fold description 1. by its Causes 2. by its Effects and 3. by its Adjuncts The Remarks upon the first part are these The First is whereas seven Nations are reckon'd up by all their Names Deut. 7.1 to be destroyed by Israel six only are named here in ver 1. The Girgashites are not here mention'd to make them up seven hereupon some suppose that those Girgashites took hold of the Covenant of peace with Israel and their cutting a Covenant as the word Deut. 7.2 signifies with them was the reason they were not cut off by them as the other six Nations were but this seems to be wise above that which is written seeing St. Paul saith expresly that seven Nations were destroyed and their Lands divided among the Tribes of Israel Acts 13.19 And in rehearsing the number of those Nations the Scripture reckoneth them sometime more and sometime fewer as in Gen. 15.19 they are reckoned to be Ten but in Exod. 23.23 33.2 Deut. 20.17 they are reckon'd only Six The reason of this difference is one part of this People might have several Names and several parts of them might be comprehended under one Name or sometime General Names and sometimes particular might be mentioned However the Number Seven was the most current Number as Josh 24.11 c. because 't is the full and perfect Number as above Gen. 2.2 and signifies the many Enemies of the Church God will subdue tho' they be mightier than we Deut. 7. i. e. be got up in their own Sentiments to a number of fulness and perfections c. The Second Remark from the First part is when those Kings of the Canaanites which was the general name of all the seven Nations heard that Israel had Sacked and Burned the two main Bulwarks of Canaan their Frontier Cities and of great strength Jericho and Ai then were they awakned out of that stupifaction and slumbering which God had cast upon them they could not but hear long before this that their Country was Invaded yet such a supine security had lull'd them asleep that we read not of any forces they raised to obstruct the torrent of this Invasion and even now they only deliberate upon it and entred into a Confederacy about it but did not actually do it as the sequel of the History demonstrates for we read not that they took any advantage tho' sometimes they had some as when Israel fled before Ai and when they marched so far into the Country as Mount Ebal and Gerizzim to assault Joshua's Army but both in the beginning of the War and to the end thereof we shall always find them assaulted by Israel They all stood out in this stupidity and were destroyed If Men harden their hearts God will harden his hand and hasten their utter destruction save only the Gibeonites who were saved from Ruine by their League Josh 11.19 20. The Second Part concerning the Gibeonites who were of the Hivites ver 7. here and Josh 11.19 affordeth many Remarks on their League The First Remark is the Causes of their so subtily and fraudulently procuring a Covenant
for the City Timnath-Serah which he chose call'd Timnath heres which signifies the Picture of the Sun which was there worship'd Judg. 2.9 in detestation whereof the Name was altered by tranposition of Letters Here 's for Serah was on old ruinous City which he was forced to repair before he could inhabit it and Masius tells a Story of Paula whom Jerom writes to how she went to visit Joshua's Sepulchre in this City Josh 24.30 and there wondered that he who was the principal Divider of that fruitful Land to others should set out for himself no richer Revenues but the meanest and barrenest part thereof as the Hebrew word Bethubem here signifieth yet lower nor still was this the whole of Joshua's Condescension for he receiv'd this poor pittance not by Lot as the Tribes did their Lands but by Gift The Children of Israel gave an Inheritance to Joshua ver 49. and 50. He acknowledged it a Gift to him from the People over whom God had placed him their Governour and General though it was only the People's free Assent unto the Lord's Promise or Precept for undoubtedly the Lord said the same to Moses concerning Joshua as well as Caleb Josh 14.6 seeing Joshua had shewed the same Courage and Faithfulness in espying out the Land of Canaan which Caleb did Numb 14.6.30 therefore must receive the same equal encouragement and comfort from God at that time namely to have such parts of the Land when it was Conquered as they desired Oh sweet Spirited Modest Humble Low-condescending Joshua in all these aforementioned Particulars But all this was done that there might be the greater Congruity betwixt Joshua the Type and our blessed Jesus the Antitype who did Exouthenize or empty'd himself condescending to come in the form of a Servant to his Redeemed People to whom he saith concerning the work of my hands command ye me Isa 45.11 Christ indeed became poor to make us rich 2 Cor. 8.9 was born lived and died poor c. CHAP. XX. JOshua the Twentieth appointeth the Cities of Refuge according to God's Command Exod. 21.13 Numb 35.6.11.14 c. Deut. 19.2.9 The Remarks upon it are principally Three The First Remark is The end why God appointed those Cities of Refuge was for the preservation of the Life of Man so tender is the Lord of the Effusion of Bloud that he provides six Sanctuaries here to save Mans Life from the Avenger of Bloud least he should take his private revenge while his Bloud waxed hot within him for the loss of some near Kinsman Deut. 19.5 6. Well doth Job Characterize God The Preserver of Men Job 7.20 and well doth the Apostle Adore God's Philanthropy or Love to Mankind Tit. 3 4. So precious is the Bloud not only of his Saints though that be chiefly but of all his Reasonable Creatures in the sight of God Ps 72.14 and 116.15 compared with this care of God to Man in general Here therefore all those Cities of Refuge were placed in open view and as some say paved all the way as a Mark of Direction yea and situated at a just distance that the Innocent Party might repair from all parts in due time without enquiring the way thither least the Pursuer thereby overtake the pursued The Second Remark is The Form or priviledge of this Asylum or Sanctuary teaching 1. Who were capable of it not the wilful Murderer such saith God shall be Haled from the Horns of the Altar Exod. 21.14 as Joab was 1 Kings 2.31.34 but only Casual Manslayers without any premeditated Malice the Lord acting by them as meer Instruments in his hand without any purpose or intention on their part Exod. 21.13 2. What was this Priviledge namely security from the Avenger and a safe Judiciary Tryal if his Slaughter be found Chance-Medley The practice of Princes in protecting wilful Murderers is quite contrary to this Law of God much more the Pope's dispensing with such as if wiser than Solomon who saith A Man that doth Violence to the Bloud of any Person shall flee to the Pit let no Man stay him Prov. 28.17 God's Law is Draw such from the Altar to the Halter least the Land be Defiled with Bloud The Third Remark is How long they were to stay in those Cities and that was to the Death of the High-Priest Numb 35.25 Josh 20.6 then had he a Release after a long confinement which was his punishment for his carelesness c. because the High-Priest was a Type of Christ and so this Release was a shadow of our Redemption by the Death of Christ who was also Typed out by all those six Cities of Refuge 3 on this side Jordan and 3 on that if we run to this Rock for our Refuge we are safe Prov. 18.10 and none can pull us out of his and his Fathers hands Joh. 10.28 29. He is our best Sanctuary when pursued at the Heels by the Avenger of Blood Divine Justice and by the Guilt of our own Evil Consciences c. If we be in Christ the Rock Temptations and Oppositions do as the Waves dash upon us indeed but 't is to break themselves all asunder c. CHAP. XXI JOshua the Twenty first Is a Narrative of the Cities divided and given by Lot unto the Priests and Levites from ver 1. to ver 43. Hence the Remarks are First The Fathers of the Order of Aaron come and make their claim v. 1 2. when the whole Land was now distributed among the several Tribes which they could not do sooner for they were not forgotten in the foregoing division because they were to have their Cities and Inheritances out of the other several Tribes amongst whom they were to be dispers'd according to Jacob's Prophecy Gen. 49.7 that they might the more easily frequently and effectually as they were obliged teach Israel Gods Judgments Deut. 33.10 and that the People might upon all occasions resort to them for learning the sense of the Law of God Mal. 2.7 and they do not here refer themselves to the Charity and Devotion of the People for their Mantenance out of any free Gifts but they ground their claim upon the Command of God to Moses Numb 35.2 nor was this a General Command only of Cities and Suburbs to be given to them and the rest to be referr'd to the pleasure of the People but the number of those Cities are expresly named to be forty eight Cities and their Lands and Suburbs are exactly measured in their extent belonging to the Levites not for Tillage for the Levites were to have no such Employment Numb 18.20.24 but for Pasture Pleasure and other Country Commodities Besides all other means of their maintenance are precisely prescribed as being the portion which God had appropriated to himself and bestowed upon them as his Ministers that administred unto him that so they might not stand to the courtesie of the People but acknowledge the Lord alone to be their only Benefactor The Second Remark is The Children of Israel's readiness to
Plantation and therefore they removed saith the Rabbie Omnia Vasa Mobilia all their Moveable Goods out of their Housâs they had in the Southern part of Canaan where their first lot fell into the most remote Northern part thereof and that which made those Men thus bold and daring was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success No doubt but when they found themselves so successful in their Exploit and found their Conquest so easie they hugely hugged Micah's Mawmets and thought they had wrought a Work of Supererogation in stealing them from him and therefore resolved to make the best Improvement of them for the future N. B. In order hereunto when they had taken and burnt Laish in part only to strike a Terrour into the Inhabitants and Rebuilt it for themselves they set up the Graven Image c. constitute Jonathan as a True Prophet to them in this Expedition to be their Priest whose Sons succeeded him in that Tribe secretly lurking in private Idolatrous Families all David and Solomon's time and so successively until the Grand Captivity as it is called the Captivity 1 Chron. 5.22 by way of Eminency whereas Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time therefore its continuance is restrained to a shorter Date namely while the Ark continued in Shilo only N. B. Here we may learn three great Lessons First That Men may bless themselves for a long time by the Idols set up in their Hearts Ezek. 14.4 promising great happiness to themselves by them as the Danites do here and as Micah had done before them Judg. 17.13 but they little consider how there will be Bitterness at the latter end 2 Sam. 2.26 Jer. 2.19 Secondly God oft punisheth the wicked by the wicked as he did here those wicked Inhabitants of Laish by those Wicked Idolaters the Danites here Clodius accusat Maechos Vice Corrected Sin But when God hath worn this Rod of the Wicked to the Stumps he then casts it into the fire Thirdly Security is a sad Symptome of Approaching Destruction this Character of Security in those Inhabitants of Laish is oft repeated here ver 10. and ver 27. God bless us from such a fearless stupid careless secure frame of Spirit If we cry Peace then comes sudden Destruction 1 Thess 5.3 Philosophers say before a cold Snow the Weather will be warmish When the Wind lies the great Rain falls and the Air is most quiet when suddenly there will be an Earthquake The Thief surprizeth in the Night and giveth no warning of his coming c. CHAP. XIX of Judges THE Nineteenth Chapter holds forth the most horrible and prodigious Lasciviousness found of Gibeah in Benjamin whose Last was of such a Monstrous Nature that they forced the Levites Concubine to Death This most hainous Sin is described 1. By its Antecedents 2. By its Concomitants And 3. By its Consequents First The Antecedents relate the Causes and Occasions of this Horrid Impiety to wit the Anarchy in Israel ver 1. this was the Remote cause but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver 2. unto ver 21. Secondly The Concomitants of the Sin together with the Sin it self are declared from ver 22. to ver 25. at large Then Thirdly The Consequents thereof which were the Concubines Death the Levites dividing her Dead Body into Twelve pieces and sending them to the Twelve Tribes and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver 26. to ver 30. The Remarks upon the first part namely the Antecedents are First The time when this foul Fact was committed It came to pass in those Days saith ver 1. when there was no publick Magistrate to restrain private Vice This is oft repeated not only here but Chap. 17.6 and 18.1 and 21.25 to denote that all those Stories were Contiguous and Contemporary For Israel never stirreth themselves up to punish either Micah or the Danites for their Idolatry but rather tolerateth it in them this Toleration breedeth all manner of Iniquity insomuch that Gibeah a City of Israel becometh as abominable as Sodom Thus the Prophet sheweth where there is no Ruler to be an Healer of Disorders their Ruine rusheth in and all manner of Confusion to provoke the Eyes of the Lord's Glory against them Isa 3.6 7 8. look what a Ship is without a Pilot or Steersman what a Flock of Sheep is without a Shepheard what a great Family is without the Father of the Family or what a numerous School without a School-master Such is a State without some Supream Government This present Anarchy begat a General Ataxy an Universal Disorder though Israel now lived in God's good Land Hos 9.3 yet did they not live according to God's good Law Quod sibi placebat id solebat facere Every Man did that which was right in his own Eyes Judg. 17.6 And again Chap. 21.25 not at all doing what pleased the Lord but what pleased their own Lusts. The time of these Transactions is well supposed to be soon after the Death of Joshua c. for then began Israel to decline from God and to incline unto all manner of Ungodliness yea before Othniel became Judge and seeing Jerusalem the Vpper was at this time Inhabited by the Jebusites and this very Levite calls it a City of Strangers ver 11. and 12. here Hence some suppose that those Stories did happen while Caleb was Living However this is certain this matter did fall out while Phinehas was alive as above Judg. 20.28 and not after Samson's Death as 't is set down in this Book c. The Second Remark from the Antecedents is A Levite takes a Concubine to be his Secondary Wife for she was Contracted to him though not Solemnly Married which differ'd her from common Concubines and otherwise she could not have been charged to break her Faith with him as she is against him ver 2. and hereupon she is call'd his Wife and her Father is call'd his Father-in-Law ver 3 4 5 6 7 9. and he is call'd her Lord ver 26 27. because he was her Husband as 1 Pet. 3.6 so Judg. 20.4 calls him This Concubine played the Whore ver 2. Josephus saith she was a fair Woman and not affecting her Husband as she ought but lingring after other Lovers great strife grew betwixt them whereupon as he saith she went away to her Parents within four Months after Marriage The Scripture tells us that she went away from him to her Father's House who like a Fond Father entertained her whereas instead of countenancing her in her Sin he should rather have Rebuked or Punished her and sent her Home again to her Husband and not to have received and retained her four Months Her Kind-hearted Husband goes to her when he saw she would not come to him whereas she should have sought to him first being the peccant Party and
this was done unanimously casting Lots who should be Purveyors for the Army and who should be the Warriours in the Army ver 8.14 This first part affordeth these Remarks First The Levite's sending the Twelve pieces of his Murdered Concubine was as effectual for this Convention as if it had been a Royal Summons which now they could not have because they had neither Judge nor King to call them Four Hundred Thousand Footmen come at this call and the Princes of all the Tribes those Rulers we may suppose rode upon Horses or Asses Judg. 5.10 and 10.4.12.14 and those are called the Corners of the People Hebr. because they bear the People up and bind the sides together as the Corner-Stones do the whole Building which otherwise would rend and run to ruine All these jointly meet together as one Man as if there had been but one Soul in so many Thousand Bodies and such an Unanimous Consent was found in this Numerous Convention as if it had been but one Man that was the Vndertaker in this Important Expedition against the Offenders So Universal was their Zeal for punishing this Villany The Second Remark is Mispeh must be the place of this General Meeting Because First It was the usual place of such Meetings upon Solemn Occasions Judg. 10.17 and 11.11 and 1 Sam. 7.5.16 and 10.17 Secondly This place was the Navel and middle of the Land so its Situation was most convenient for those without Jordan as well as for those within Thirdly It was also near the place where the foul Fact was done that distance might not disenable them to make a thorough Examination of it Fourthly Nor was it far from Shiloh where the Tabernacle was whether they might send for Advice if need required Fifthly The Apocrypha affirms there was a Synagogue at Mispeh which was the first Chappel of Ease to the Tabernacle and Temple 1 Maccab. 3.46 though Sacrificing was limited to the two latter but that Phrase Onto the Lord in Mizpeh ver 1. doth not import that there was a Synagogue there for God is present in the Assemblies of the Gods or Judges Psal 82.1 and where his Name is Recorded Exod. 20.29 and where two or three be gathered together in his Name Matth. 18.20 The Third Remark is This Judicious as well as Vnanimous General Assembly will first treat before they will fight therefore they send a Summons to all the Tribe of Benjamin being desirous with two Ears to hear both Parties though the case was clear enough that the Mischief of Mischiefs a Civil War might if possible be prevented In order hereunto Embassadours of Peace are sent to tender Peace according to God's Law Deut. 20.10 11. If they would bring their Notorious Delinquents to condign Punishment as both their Duty Honour Interest and safety did oblige them whereas their protecting such Abominable Villains could not be done without their own Horrid Guilt and without haleing down the Curse of God upon their own Heads thereby but if those Tenders of Peace were rejected then these Messengers were to become Heralds of War to proclaim open War against them The Fourth Remark is The Plaintiff appeared but the Defendant who at least should have been so if the plainness of the Case had not debarr'd any Plea would not appear notwithstanding all Summons and Citations serv'd upon him The Plaintiff was the Levite call'd the Husband of the Woman ver 4. which shews she was not his Harlot but Contracted to him as his Secondary Wife according to the corrupt Custom of those Times he amply layeth open his Case remonstrating the whole wicked Transaction briefly and plainly without either Preface or Passion and undoubtedly confirming his Plea both by his old Host and by his own Servant as his two Witnesses according to God's Law Deut. 17.6 but on the other hand the Benjamites who should have answer'd by their Agents at this great Convention are wilfully refractory unconcerned and resolute they neither went nor sent thither to compose the Controversie but either out of their Pride scorning that their Brethren of other Tribes should interpose in their Territory and Government or out of their Self-Confidence presuming upon their own Prowess and Dexterity even with their Left Hand ver 16. in Martial Affairs or lastly It was from that Sublime Infatuation God gave them up unto for the Destruction of that Degenerated Tribe moreover God's Holy Hand was in it for the punishing of both Parties Therefore were they obstinate and would not hearken to the Admonitions offered them The Second part of this Chapter contains the Concomitants of this Civil-War As First The Preparation of both Parties for it ver 14 15 16. on Benjamin's side where we have them described both by their Quantity or Number and by their Quality for Excellent Marks-Men then on Israel's side ver 17 18 19 20. wherein their Number the Tribe that was to have the Conduct and the Besieging of Gibeah are all contained Secondly The Prosperity attending this Dubious War Victory happening at times to both Parties And Thirdly The Catastrophe of the War the Victory falls finally upon Israel's side in the last of the three Battles The whole Tribe of Benjamin is destroy'd by Fire and Sword save only 600 of them that saved themselves in the Rock Rimmon from ver 20. to ver 47 48. The First Remark from those Concomitants is The Obstinacy of this once Beloved Benjamin rather than give up those Villains to Justice he will hazard his All to Patronize them though thereby his Name of Joy Benjamin be turned into his other Name Benoni which signifies a Son of Sorrow and so indeed he became in the Issue of this War It may be said the Pride of his Heart deceived him Obad. ver 3. probably had not Benjamin been so Numerous for War as to have Twenty six Thousand Warriours ver 15. he had not been so venturous in it and if he had not been so Dexterous in War with Seven Hundred Left-handed Slingers ver 17. he had not been so Audacious in so bold daring and such a Fool-hardy Undertaking So stubborn Israel's Embassadours found this self confident Tribe that rather than deliver up the Children of Belial to Justice they would Sacrifice not only their own Lives but also the Lives of all that were near and dear to them Hereby they became Accessaries and Abettors of their Horrible Villany making their Guilt and Punishment to become their own rather than put that evil away from Israel whom God would punish if they punish'd it not and this their wilful choice became soon after their Doleful Judgment for not only those Twenty six Thousand Men but also other Men yea Women and Children were all Devoured by the Sword and all the other Cities as well as Gibeah were destroyed by Fire ver 40.48 The Second Remark is Israel Vows Vindictive Justice with all expedition resolving not to return home until they see those Matchless Villains and all the Abettors of their
seem'd very long for those Children of Light to walk in such a place of darkness for eight years together if so the time of their Suffering bears a due proportion to the time of their Sinning The Third Remark is The Marvelous proportion God observed as it were by a Geometrical Rule in proportioning Israel's Suffering to the proportion of their Sinning both in this time of their Slavery and in all the other following times also As Israel's sinning increased in Magnitude being no better by their former Opressions but ever returning with the Dog to his Vomit c. So their Suffering increased in multitude every term of their Slavery rising higher and higher They served this Chusan Eight Years and because not bettered thereby they served Eglon Eighteen Years ver 14. and afterward Jabin Twenty Years Judg. 4.3 c. With the froward God will deal frowardly Psal 18.26 when lesser Corrections could not restrain them from Sin God laid heavier Punishments upon them and punishes them seven times more yea and seven times more and yet seven times more to that as he had threatned Levit. 26.18.21.24.28 they must be sure of this if their Minds mend not they shall see no end of their misery 't is not meet for Men to abuse God's Mercy and his readiness to deliver them once and again from misery Nor is it meet that God should cast down the Bucklers first therefore doth three times raise up his note of threatning to reduce them into obedience and he raiseth it all by Sevens which are Discords in Musick such Sayings by Sevens do prove Heavy Songs and the execution of them more Heavy Pangs to those that will not be reclaimed by them God will not give over Punishing until Men do give over Sinning The Fourth Remark is The Redeemer that the Lord raised up to Redeem Israel out of their first Slavery was Othniel ver 9. which God would not yet do for them until they humbled themselves casting down the Bucklers first when God they saw would get the better of them They being brought into most grievious miseries by this Oppressing Tyrant and finding no relief from their Idols which they Worshiped they then return to the Lord by Repentance and cry to him for the pardon of their Sins and for sending them a Saviour Hereupon the Lord who is a None such God forgiving even None-such Sinners Mic. 7.18 stirred up Othniel with extraordinary influences of his Spirit to undertake their deliverance which now they so earnestly prayed for ver 10 Othniel or Othoniel in the Hebrew signifies the Time or Hour of God intimating hereby that God's Time and his Hour was now come as John 2.4 for Israel's Deliverance N.B. And this Deliverer whom God sent to Redeem Israel when sold into the hands of this terrible Tyrant was a Type of our dear Redeemer the Lord Jesus who was sent of God to Redeem us out of the hands of all our Spiritual Enemies that we might serve God without fear c. Luke 1.74 75. and thus all the other Judges be Types of Christ though some more eminently than others as the Sequel may manifest Here the Spirit of the Lord came upon Othniel gave him Prudence Prowess and Magnanimity to make War against this Tyrannical Oppressour and having Vanquish'd him in Battle he restored rest to God's Israel governing his People in Peace and in the Profession and Practice of God's True Religion according to his Law The Fifth Remark is The Lond had Rest forty Years ver 11. that is from the Death of Joshua to the Death of Othniel the eight Years of Slavery under the Syrians being included as is a frequent way of reckoning in Scripture recording the round number which gives the main Denomination and not insisting upon the Fractions or broken Numbers as Numb 14.33 Acts 7.14 c. where some odds are c. God's Mercy Triumphs over his Justice Jam. 2.13 and is over all his Works Psal 145.8 9. Here he gives to his Penitent People forty Years Liberty for eight Years Slavery The Second Story of Israel's Slavery which followeth from ver 12. to ver 30. under Eglon King of Moab affords many Remarks As First The loss of a Godly Governour is sometimes the loss both of Church and State Othniel dieth ver 11. and almost all Godliness dieth with him for Israel immediately relapseth into their old Idolatry notwithstanding the former experience they had of the manifold Miseries which they by the like sins had brought upon themselves and of God's great Mercy in working their Deliverance They did evil again c. ver 12. neither Ministry nor Misery nor Miracle nor Mercy could mollifie their hard Hearts nor could any Means constrain them to keep within the bounds of Obedience but made new out bursts into Notorious Extravagancies Insomuch that the Lord comes forth in his hot Displeasure strengthens Eglon to oppress them and weakens Israel to oppose his oppression ver 12. N.B. 'T is God's Work to strengthen or weaken the Arm of either Party Ezek. 30.24 25. so that they can neither defend themselves nor offend their Enemies when God so breaks the Arm as no means nor Medicines can patch it up again And sure I am this is a sure sign of dreadful Divine Wrath when the Arm of Sion is weakened and the Arm of Babylon is strengthened as it was now when Courage was found in Eglon and Cowardice in Israel through the cursed Guilt of their own corrupted Consciences The Second Remark is No sooner had Israel sinn'd away their God who was their Defence but the Moabites under Eglon their King bestir themselves to Tyrannize over them nor may this be wondered at because of the ancient Enmity Moab had against Israel For though Israel were not injurious to Moab in their Wandrings through the Wilderness Deut. 2.9 yet in the business of Balaam Numb 25.1 Moses made a dreadful Slaughter upon their Confederates Numb 31.7 8 c. and themselves were excluded even to the Tenth Generation from coming into the Congregation of the Lord Deut. 23.2 4. for their Hiring of Balaam to Curse them All this must needs highly incense them against Israel and being Enemies to God and to the true Religion they watched all opportunities to ruine them and that they might effect it at this time they call into their Confederacy the Ammonites and Amalekites both of the like Malice against Israel and prevailing by this threefold Cord Eglon possesseth himself of Jericho ver 13. and so a King of Moab makes himself King of Israel and kept his Court even in the Land of Canaan in the City of Palm-Trees There is no doubt but Moab's old Malice did spur them to spoil Israel now brought into Subjection and now they lay load upon their Slaves and made their Lives as bitter to them as the Bondage of Egypt had done before N. B. Those Moabites were ever apt to dream of lying comfort to themselves as they did when they fancied Water
B. This Repulse from Brethren and Refusal of such an Act of Mercy as is a common kindness to meer Strangers moved not meek Gideon a little as Nabal's Churlishness in the like kind did most highly incense Holy David Hereupon Gideon threatens them with most Severe and Just Revenge for their Treacherous Deserting the Common Cause of Israel and for their favouring God's Enemies who had so long Tyrannized over them by this Act which they did in such a Proud Scornful and Contemptible manner ver 7. And Penuel giving Gideon no better a Treat but rather worse for they having a strong Tower in which they trusted and which they probably pointed at to shew it Gideon not only their Rulers as at Succoth but even the Common People also gave the like Scornful Taunt to him whereupon he threatned them with the same Severity and with Demolishing of their Tower wherein they placed their confidence into the bargain ver 8 9. And Gideon was as good as his word for that very night he Conquers the Kings of Midian and early next Morning he comes to execute upon Succoth before they could hear of his Victory to shut their Gates against him what he had threatned for their upbraiding him c. ver 13 14. And because this Just Man would not punish the Innocent with the Guilty therefore learns he the Names of those Proud Princes and Elders of the City that had so sinn'd both against God and against Man and finding them to be Threescore and Seventeen he taught them better Manners than to be so Barbarous to their weak any weary Brethren and tore them with Thorns and tortured them till they died and he slew the Men of Penuel who had been equally guilty with the Elders of Succoth and therefore their Punishment must be alike Capital in both Only the Tower of Penuel was beaten down because it was the ground of their Confidence or rather Impudence in scorning Gideon ver 15 16 17. The Second Act of Justice Gideon executed was upon Zeba and Zalmunna the two Kings of Midian after Ephraim had executed the other two Oreb and Zeeb and brought their Heads to him Judg. 7.25 for Midian had many Kings we read of Five Kings of Midian in Moses's time Numb 31.8 Those two Kings Gideon pursues after his first Nights Conquest keeps no common Road with his Three Hundred weak and weary Men but went by the way of them that dwelt in Tents ver 10 11. Among whom probably he might meet with better Succour than he had at Succoth and Penuel however God strengthened his Men for what he call'd them unto This Demonstrates that God had qualified Gideon with much Dexterity in Military Matters and with excellent skill in improving Politick Stratagems He had no due to Hannibal's Character Vincere scis Hannibal uti Victoriâ nescis Gideon knew better than he both how to win and how to wear a Victory More like this brave General was to Julius Caesar of whom Lucian saith Nil Actum Credens dum quid Superesset agendum He thought nothing was done while any thing remained that was yet undone Gideon accordingly well knew that now was his time and he took it without delay to compleat his Victory while the Consternation of the last Nights Conquest continued upon that odd escaped Remnant which yet were at this time grown secure and laid down to sleep being wearied with their hasty Flight all the Day before and never expecting that Gideon could pursue them when got so far from the place of the last Nights Battel and so near their own Countrey without resting his Army some part of that day being so tired with their hard Service and their great Slaughter therefore is it said the Host was secure ver 11. And therefore was it that Gideon then assaulted them in the very next Night of their Security well knowing not only that the weakness of his Army appeared not to the Enemy by Night which Day-light would have discovered and so have encourag'd them to have waged War against them but also because the terrour of the last Nights Defeat still lay with force upon them so Gideon fetch'd a compass and falls upon them on the East-side of their Army where they never feared an Enemy and their Security usher'd in their Destruction The like Cry being now likely made on their second Onset the Sword of the Lord and of Gideon This affrighted them the more because of its sad effects the Night before Gideon smote the Host takes the two Kings Captive and returns early next Morning to Succoth as before ver 12 13. And now he brings Zeba and Zalmunna after he had shewed them as his Capitves to Succoth and Penuel who had upbraided him with them that they were not yet in his Hands to be Judged by the General according to Martial Law N. B. And in order hereunto he asks them What manner of Men were they whom ye slew at Tabor in which Mount many Israelites hid themselves at the Midianites Inroad and Invasion Judg 6.2 and some of them were found out in their Holes and Holds and were slain there whom Gideon suspected might be his Brethren because he missed them and could hear no Tidings of them therefore he makes Enquiry What was the Outward Shape and Quality of those Men whom they slew at that Mount The two Captive Kings answered him That they were like Beni Hammelech Hebr. the Children of a King brave portly Men and of a Majestick Carriage and Countenance ver 18. By this Description of theirs which was only to Ingratiate themselves with the Conquerour Gideon plainly understood that the Men Murthered by those Kings of Midian were his Brethren whom he knew to have a stately Comportment like himself though all of them were of a mean Family Judg. 6.14 15. Hereupon Gideon passeth Sentence upon them That both of them should Die ver 19. making their Murther the moving Cause thereof Seeing his Brethren's Beauty had not moved them to no more Lenity but so barbarously to Butcher them in cold Blood therefore he was by the Law Deut. 19.6 12. the avenger of their Blood Otherwise those Kings being not Canaanites he was not obliged to kill them unless by that Law Numb 31.2 3. Now though Gideon had found out a moving Cause yet wants he an Instrumental Cause to kill those two Captive and Condemned Kings Hereupon he calls forth Jether his First-born and so the beginning of his Strength Gen. 49.4 to be his Executioner ver 20. This Commission he gave his Son both to animate him in the use of his Arms against God's Enemies and to Inure him in Manly Warlike work from his Youth as likewise to make him have some share with himself in the Honour of the Victory Thus Joshua had Honoured his Captains Josh 10.24 But Jether not from any neglect of his Father's Command but meerly from his own Youthful fear refused the Office N. B. Note well First The two Kings were
Abimelech by a Witty and Woody Wile makes a shift to burn both the Tower and the Sacred Fort wherein about a Thousand Men and Women were burned and Baal-Berith their helpless Block became a Burnt-Offering with them From thence Abimelech marches to Thebez near Millo out of which fire came forth and devoured him according to Jotham's Prophetick Curse ver 20. The Towns People ran into their strong Tower that were not slain in the taking the Town taking up great Stones to the top of the Tower which was flat Roof'd to beat off the Assailants Abimelech Intoxicated with his former Success was not Timerous but too Temerarious he being Fool-hardy went har'd to the Door to burn it also but a Woman throws down a piece of a Mill-stone upon his Head and breaks his Scull There lay this Bramble Brained and this brings in the last part of his History i. e. his Death described by its Concomitants and Consequents First The Concomitants He Died desperately in his sin his Wicked Life ended in a Woful Death he taketh care of his Credit but none of his Soul saying to his Armour-bearer Slay thou me and let it not be said a Woman slew me Yet this means whereby he thought to smother it did divulge it the more 2 Sam. 11.21 N. B. Behold the Just Hand of God upon him he had slain his Seventy Brethren upon a Stone ver 5. and now he loseth his own Life by a Stone his Head had stoln the Crown of Israel and now a Woman of Israel breaks his Head into pieces for so doing His Sin was writ upon his Punishment Secondly The Consequents of his Death his Army immediately dispersed not staying to take the Tower c. to Revenge their King's Death but likely were glad to be rid of such a Tyrant who Entred like a Fox Reigned like a Lyon and Died like a Dog This Cursed Bramble was fit for nothing but as to burn others so to be burnt it self for the wrong done to his Father That Hainous Sin had an Heavy Punishment and Jotham proves a True Prophet though it was three Years after he had uttered his Prophecy ver 46 47 48 49 50. to the end Judges CHAP. X. JUdges the Tenth relateth Israel's Relapsing and Repenting in general for they enjoyed Peace under their Seventh Judge Tolah and under their Eighth Judge Jair but after them they Relapsed into Idolatry and were oppressed by the Ammonites c. Therefore in this Chapter is the double State of Israel to be considered First The State of their Liberty 1. Under Judge Tola And 2. Under Judge Jair from ver 1. to ver 6. The Remarks upon this first State be First This Tola is described by his Parents Ancestors Tribe and Seat ver 1. and by his Life Death and Burial ver 2. He thrust not himself into this Office as Abimelech the Usurper had done but was raised up by God and was accordingly qualified to Reduce Israel into Right Order when notoriously disordered by Abimelech's Tyranny to abolish Idolatry which much abounded during Abimelech's Licentious Monarchy and to Restore Religion to its Native Purity c. Here was work enough for Tola though he had not as we read any Oppressing Enemies to deliver Israel from in his Day N. B. He beareth the Name of the first born of Issacher Gen. 46.13 A Tribe of a sluggish Disposition Gen. 49.14 fitter for Subjection in Couching than for Dominion in Commanding and not much Memoriz'd in her Men any where Deborah doth indeed celebrate them in her Song for having Valiant Princes and People that assisted her Judg 5.15 and David made great account of them in his Day for their understanding in the times c. 1 Chron. 12.32 This Tola likely was such an one ãâã ãâã ãâã ãâã ãâã by way of Eminency who knew what Israel ought to do and who by a prudent and pious Government kept them from Sedition and Civil Wars from Oppression and Tyranny as also from Idolatry for Twenty and Three Years while he lived in Samaria where likewise he lay buried ver 1 2. The Second Remark relateth to Judge Jair who was a Man of great Wealth and Worth in Gilead having Thirty Son that were Lords of Thirty Cities and that rode upon Thirty Mules of State like Judges or Men of the greatest Figure and Quality as Judg 5.10 and 12.14 2 Sam. 13.29 and 18.9 1 Kings 1.33.38 44. and these were all Princes Subordinate to Judge Jair N. B. Note well This was not that Jair whom Moses mentioned Numb 32.41 for that was above Three hundred Years before this and he had but Twenty Three small Towns Conquered from the Canaanites 1 Chron. 2.22 But this Man's Sons had Thirty Cities supposed to be the same with Addition but now Wall'd about and Fortified for this Judge Jair's Honour and therefore were called Hanoth-Jair after his Name given them by his Honourable Ancestors and now both Increased Beautified and Fortified in his Day This Judge was of the Tribe of Manasseh beyond Jordan he Judged Israel Twenty and Two Years appeasing all Tumults such as had broke forth in Abimelech's Tyranny restoring the true Religion and administring Justice according to God's Law N. B. The Sequel demonstrates that Judge Jair could not reclaim them all his Days though he did his Endeavour Then this Judge died and so went to be Judged at the Tribunal of the Supream Judge ver 4 5. Hebr. 9.27 The Second State of Israel was their State of Slavery after a long State of Liberty The Lord sold them again into the hands of their Enemies This State is described 1. By its Cause ver 6 7. 2. By its Adjuncts of Time Persons and Place ver 8 9. And 3. By its Effects bringing Israel to Repentance c. ver 10. to 16 c. The First Remark hereupon is The Moving Cause of their Bondage now was the breaking forth of their old Itch of Idolatry and that worse than ever after a long Restraint for they Worship not only Baalim and Ashtaroth as formerly but they must have Cheimosh and Molcch and Dagon also mean while they quite forsook the Lord because his Service was too severe but the Service of Idols was more Flesh-pleasing allowing of Stage-Plays Dancings Comedies Tragedies and such like Mad Merriments and because they saw those Idol-Worshipers flourish in Wealth and Honour while themselves were Poor and Contemptible and lastly because themselves were but few compared with the Idolatrous World therefore the Lord sold them into the hands of those with whom they hoped to Ingratiate by serving their Gods The Second Remark is 'T is said That Year they vexed them ver 8. both the Persons vexing and the time of their being vexed are just matter of Inquiry As to the Persons vexing it is Answered Though the Philistines be named in ver 7. as well as the Ammonites to be the vexing Persons yet in the History of Jephtab the Ammonites were the principal Persons that
Right of Conquest 2. By the Right of a Divine Donation And 3. By the Right of a long prescription And more particularly what he affirms he also confirms by Three Cogent Arguments The First is A Narrative of all the former Transactions concerning this Affair which are Recorded Numb 20.14 and 21.24 26. Deut. 2.9 19. and 3.12 c. unto which I must refer the Reader all related in their proper place in the first Volume Supplement Here Jephtah argueth that the Israelites had nothing to do with the Ammonites at that time but only with the Edomites and Moabites ver 16 17 18. His Second Argument was drawn from the Justness of Israel's War against Sibon c. ver 19 20 21 22. And his Third Argument was from That the God of Israel gave it to Israel which he amplifies from the lesser to the greater according to the Law of Nations arguing If Ammon absurdly and ridiculously ascribe the Land of the Zamzummims as given them by their fondly reputed God Chemosh N. B. Note well Whereas indeed an Idol is nothing 1 Cor. 8.4 Jerem. 10.5 15. and therefore can give nothing but it was the true God that gave them that Land for Lot's sake Deut. 2.9.19 However this was Argumentum ad Hominem as 't is call'd in Logick a prevalent Plea to them that had this Impious Opinion of an Idol How much more may we saith he receive thankfully and defend valiantly that Land which the Lord Jehovah giveth unto us ver 23 24. and then he backeth all his Three Arguments First With an Instance in Balak saying Hast thou better Right to this Land or more Power and Policy to maintain it than he who never made any claim to it nor strove with Israel to recover it from them though Sihon had taken it from him or his Predecessors Numb 21.24 26. and 22.2 Deut. 23.4 Josh 24.9 10. and if the Moabites made no challenge of their Land which Sibon had bereav'd them of after Israel's Conquest of Sihon c. Why should the Ammonites challenge it now ver 25. And Secondly He backs them with the Law of Elapsing Rights as our Statute Law saith If a Debt be not claimed once in Seven Years the Right of the Creditor is disannull'd and the Debtor is cleared So he pleads here their forfeiture of their Right supposing they had any by their long silence in not challenging it for about Three Hundred Years past ver 26. Then comes he to draw up his Conclusion from the Premisses saying Therefore I have done thee no wrong my Title is just and my Cause is good and with God's help so shall my Courage be I appeal to the Supream Judge to Judge of this Controversie by the Success of the War the Lord will discover that thou art the Aggressor that wrongs Israel ver 27. N. B. Note well No doubt but Jephtah though a Bastard was one that the Lord had blessed with prodigious Accomplishments rarely all found in one Man For First He was a mighty Man of Valour enabled to atchieve Heroick Acts both by the strength of his Body and by the fortitude of his Mind ver 1. Secondly He was an excellent Historian exceeding skilful in Sacred History and in the Chronicles of Israel's Divine Conduct through the Wilderness into Canaan otherwise he could never have composed such a convincing Apology as is here recorded Thirdly 'T is manifest likewise that he was a most Elegant and Eloquent Orator having both fiumen fulmen Orationis he here doth not only pour forth a whole Flood of Eloquence but also he plainly Thunder-struck the King of Ammon with his forcible Arguments so that he stood as one stupified and could give no reply but stopp'd his Ears and became stubborn for the Lord had a purpose to destroy him for his Obstinacy ver 28. And Lastly Jephtah must be a Man very eminent in Piety also which did indeed sanctifie all his other high Endowments as the Altar did Sanctifie the Sacrifice and without it they had all been ãâã ãâã ãâã ãâã ãâã Giftless Gifts That he was so appeareth by his Pious Apology which savoureth of Sanctity from its Prologue to its Epilogue and a Divine Tincture sheweth a lustre in his whole Discourse a due Veneration to the true Jehovah running all along through it as the Woof doth run all along through the Warf in a Web of Cloth on the Weaver's Loom c. The Fourth Remark is The War of Israel against Ammon under Jephtah's Conduct after the Offers of Peace were rejected Herein he did well and like a Pious and Prudent Prince to send his Heraulds as the old Romans did to require Right and to proffer Peace before he proclaimed War Cuncta priùs Tentanda saith the Poet omnia priùs experiri consilio quà m Armis sapientem decet saith the Comedian It becomes a wise General to try all amicable Means for composing of Controversies by Treaties to prevent Blows if possible let Fighting be the last Remedy So Wise Jephtah made his War here which falls under a threefold Consideration 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents First The Antecedents were Two 1. Jephtah's Expedition ver 29. What the Lord call'd him to he qualified him for the Spirit of the Lord came upon him and indued him with more than ordinary Prowess and Prudence and mightily working upon his Spirit to undertake the War 2. Jephtah's Vow ver 30 31. which was a Rash Inconsiderate and Perplexed Vow out of a Preposterous Zeal as after is shewed Secondly The Concomitants He falls upon the Ammonites not staying till they came to him but he passed over to them ver 32. broke all their Army and took from them many Cities ver 33. so that they saw when it was now too late they had better have kept at home content with their own Countrey a great part whereof they now lose by their over-greedy Incroaching upon their Neighbours Countrey for Inlarging their own Territories like the Dog in the Fable they catch at the Shadow and loseth the Substance they are so beaten as beyond a Reçruit Thirdly The Consequents was Jephtab's performing his Vow which he had Vowed from ver 34. to ver 40. In the general Jerom saith of Jephtah here In vovendo Stultus in praestando impius he was a Fool for so Vowing and yet he was a worse Fool in so performing That he did perform his Vow is most certain ver 39. but how and in what manner the Doctors of the Church are divided about it and this ushers in The Fifth Remark about Jephtah's Vow What he vowed and what he performed which both concenters in one Question is hard to determine The first Opinion is That Jephtah did really Sacrifice his own dear and Dutiful Daughter The Sentiments of the Fathers do generally concur in saying so as Tertullian Athanasius Nazianzen Jerom Ambrose Chrysostom Augustine Theodoret and many more and the Ancient Hebrew Doctors say the same as
and unjust Imputations of such an Abominable Iniquity seeing 't is safer to be over-Credulous than over-Censorious and better to be blind in Charity than to be rash in Censure especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined The Fifth Reason is Suppose Jephtah had been so far Infatuated as to make such a wicked Vow as to Sacrifice his own dear Daughter if she came the first out of his Doors to meet him yet when he saw this was the Result he might easily understand he was not bound to keep it for Vows bind only to that which is good and though the thing vowed seemeth good but afterward proveth evil yet there is no Obligation upon the Vower in such a case save only to Repent of his Rashness N. B. As it was a single Sin to make that bad Vow so it becomes a double Sin to keep it For the first may fall out by a preposterous precipitancy but the second must be done by a Mature Deliberation which is always recorded as a Brand for the Aggravation of Wickedness What is done in cold Blood is far worse than what is acted in a pang of Passion This was Jephtah's case he had the space of two Months ver 37. wherein to inform himself about the Unlawfulness of his Vow N. B. No doubt but so tender a Father was willing enough to receive Information especially in a case wherein his Interest yea his All was so highly concerned and in a matter so agreeable to his own Natural and Paternal Affection And though he was bred up a Soldier so possibly was ignorant of the Law of Redemption Levit. 27.3 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver and the Female is set at a lower valuation because less serviceable in the publick Service of the Commonwealth than the Males of Mankind are Now it may easily be supposed that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous Morigerous and only dear Daughter as bid her Father do to her according to his Vow ver 36. and suppose his more Morose Education in Military Matters had made him either Ignorant or forgetful of this Law of Redemption yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this which so mightily concerned both him and his and so profoundly conduced either to his Weal or to his Woe though he a Soldier might not know the Law of Moses either concerning the Dispensation God gave for Redeeming Vowed Sons or Daughters Levit. 27.1 2 3 4. or the prohibition of God from Sacrificing the Flesh of Sons or Daughters which was the Abomination of the Cursed Canaanites who were peremptores potiùs quà m parentes rather Parricides than Parents Herein saith Bernard Deut. 12.28.31 N. B. Yet sure I am he could not but be acquainted with the famous Story of Father Abrham how the Lord refused his Sacrificing of his Son Isaac though he tryed him concerning his willingness to it only However there could not be wanting some of the Priests of the Lord whose Lips preserve knowledge Mal. 2.7 even in those corrupt times that knew all those Premisses and were able to resolve his Doubts especially the High-Priest with his Urim and Thummim at the least considering they had the whole space of two Months time before the Execution of the Vow wherein to consider on the case The Sixth Reason is It is not Intelligible in any sound sense how Jephtah could be invested with any such Lawful and Laudable Authority to Sacrifice the first Person or thing for the Hebrew word Asher may be read either for who or for what that came to meet him in his return from the Victory We may say Who gave him this Authority Assuredly God gave it him not For First As to things it might have been his Ass out of the Doors of his Stable-House or his Dog out of the Doors of his Dwelling-House or any other Vnclean Creature such things were forbidden by the Law to be Offered up to the Lord as above Levit. 27.11 12 13 c. And Secondly As to Persons It might have been his own Wife or the Wife of one in his Family over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings in the doing of which he can never be excused of being guilty of Wilful Murder Nor had he any such Parental power over his own Daughter as a Father no nor any such Legal Civil Power as a Judge to kill an Innocent and to take away the Life of his Only Obliging and Obedient Child without any Offence committed by her either to God or Man This had been a Wickedness with a Witness hateful to God and hurtful to Mankind Reason the Seventh Nor could Jephtah alone offer up his Daughter as a Burnt-Offering unless he could involve others to act with him in this Horrid Action for it belong'd not to him to Offer Sacrifice this presumptuous Usurpation God punish'd upon Vzziah with Leprosie 2 Chron. 26.18 19. seeing it did belong only to the Priests and it seems not very probable that he could perswade the Priests to cut the Throat and to burn the Flesh of such an Honest and Honourable Virgin without the least provocation upon her part to them N. B. 'T is far more probable that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery had Jephtah essayed to do it by himself as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul when he his own Father had sworn the Death of his own Son 1 Sam. 14.39 44 45. Objections against this second Opinion in short are these The First Objection is In that Law of Redemption it is said That no Devoted thing whether of Man or Beast should not be Redeemed but should surely be put to Death Levit. 27 28 29. This was the ground in all probability of Jephtah 's mistake having such a plausible appearance of a Divine Warrant from the Sacred Text. Answer 1. This presupposes that Jephtah was not ignorant of this Law of Redemption and if so then must he know what God saith Levit. 27.3 4. where his case of Conscience is clearly answered that Consecrated Persons might be Redeemed but Execrated Person spoken of ver 28 29. must not be Redeemed but they shall surely be put to Death and such Execrated or Cursed Persons were the Canaanites Numb 21.2 c. The Amalekites 1 Sam. 15.3 c. the Inhabitants of Jericho Josh 6.17 c. None of this concern'd Jephtah's Danghter who was a Blessed Virgin not a Cursed Harlot one Consecrated to God and not Execrated or Cursed by God Answer 2. Is Lyra's Gloss upon ver 28 29. saying That a Field is devoted there as well as Man and Beast
cannot behold it but he must punish it how much more are those great and gross Sins of Apostacy and Idolatry but more especially in God's Israel who sinned against greater Light and greater Love than other Men and who should have said Shall we again after so many Deliverances turn away from God ver 9.13 N. B. Those sins in them were sins of the greatest Aggravation their sins were therefore worse than others because they ought to have been better than others and hereupon God most justly sells his own Circumcision to be plagued by the Vncircumcision The Lords of the Vncircumcised Philistines do Lord it over God's Circumcised Heritage most probably during the Days of Samson and Eli because they had misimproved that pretious Peace they had enjoyed under the three forementioned Judges The Prosperity of Fools destroyed them Prov 1.32 The Second Remark is Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People begins to break forth and to raise up a suitable Remedy for their sore Malady In order hereunto no less than the Angel of the Covenant the Eternal Son of God who had appeared to Joshua and to Gideon in an Humane Shape now appeared unto Manoah's Barren Wife of the Tribe of Dan though Idolatry had broke forth first publickly in that Tribe ver 2 3 c. N. B. Some indeed say He was but a Created Angel because he would not have Manoah to Sacrifice to him but to the Lord ver 16. But this is easily Answered being spoken only according to Manoah's Opinion of him that he was no more than a Meer Man like that of Christ Why callest thou me good There is none good but God Matth. 19.17 because he thought him to be but a Man But this here was more than a Man even ãâã ãâã ãâã ãâã ãâã God-Man and more than an Angel even the Lord of Angels whom Manoah afterwards calleth Elohim ver 22. and his Wife calleth him Jehovah ver 23. and by himself he is called Wonderful which is one of those Names given to Christ Isaiah 9.6 N. B. The Messiah appeareth to Manoah's Wife who is not named here yet had she her Name writ in the Lamb's Book of Life and was undoubtedly a good Woman and possibly the better because she was Barren for this Providence was an Ordinance to her and a blessed Means to humble her and so to prepare her for such a Mercy in her singular Son Samson N. B. 'T is an excellent Observation that the Barren Women in both Testaments such as Sarah Rachel Elizabeth c. had the best Children N. B. Christ tells her though she was Barren by the Course of Nature yet should she be Cured by the Power of God He foretells Samson's Conception and Birth Instructs her how both to Breed him in the Womb and to bring him up when brought forth into the World according to the Law of the Nazarites Numb 6.1 2 3 c. as one separated from the World and Consecrated unto God ver 3 4 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman and must be the first Nazarite we read of in Divine Record and all this to be a fitter Type of Christ himself who is the Grand Votary c. as after and who gave those Directions here to his Mother that seeing he must draw Nourishment from her both in her Womb and at her Breasts she hath her Dyet prescribed both for Meat and Drink that the Sanctifying of her Son might take its beginning from her self and the Mother must observe all these Rules only for her Son Samson's sake because commonly Partus sequitur ventrem the Birth follows the Belly the Child taketh after the Mother N. B. And therefore that Mother who would have an Holy Child must be careful that her self be Holy and Parents may learn from Samson's Parents to be praying Persons ver 8. and to cry How shall we order the Child ver 12. Such Sollicitude is laudable and God's Direction for Childrens Education is very needful The Third Remark upon the Antecedents of Samson's Birth is the second Appearance of the Messiah to both his Parents from ver 6. to ver 20. As soon as he had appeared to the Wife the first time and delivered his Message to her she immediately ran and told her Husband that a Man of God had been with her and had said to her that she should Conceive c. ver 6 7. N. B. Josephus tells us that this Manoah was a great Prince in the Tribe of Dan that his Wife was a most Beautiful Woman and that he was Jealous of her c. But who told him so Thus to slander a godly Couple for had he indeed been Jealous of her to her knowledge she would hardly have told him such a Story of a most Majestick Man with an Angelical Countenance coming to her in her Countrey-Farm as Josephus reports Waving therefore those Fables the Scripture of Truth tells us as soon as Manoah heard these Tidings he prayed to the Lord that the Man of God might come again c. ver 8. God hearkened to his Prayer and the Messiah came again to his Wife ver 9. and not to him because as is supposed she was more afflicted about her own Barrenness than her Husband was and therefore had she been a longer and a more Ardent Sutor for the Removal and Cure of it Christ comes to her as she sat in the Field about her Country Affairs not to her Husband as Josephus saith untruly but to her who immediately call'd him and when come he held a long Conference with the Angel wherein he hath a Confirmation of his Wives Information and new Instruction for the Order of the promised Son ver 8 9 10 11 12 13 14. upon this Manoah invites this Man of God to a Banquet accounting him worthy of a Prophet's Reward even double Honour 1 Tim. 5.17 namely Reverence and Maintenance he must give him the usual Respect and Entertainment of Strangers Gen. 18.5 Judg. 6.18 Manoah cannot demonstrate his Gratitude to him for appearing at his Prayer and thus directing them as a Prophet better than to feast him with a Kid and thereupon begs his Patience to be detained a while with them unto which he consented N. B. Oh Happy we if Christ may be detained a while if we can constrain him to stay a little with us as the two Disciples did at Emmaus Luke 24.29 Christ stays here until the Kid can be prepared and Oh how profitably was that short time Improved in Divine Discourse would to God we could learn to do so The Man of God tells Manoah though he was willing to be detained yet would not he eat of his Meat because he needed it not as Mortal Men do so he adviseth him to turn his Feast into a Sacrifice Hereupon Manoah enquires after his Name the Messiah answers his Name was Secret or Wonderful the Hebrew Word signifying
His no more c. was no more than that of Children no more till next time therefore David got him at last out of the Land when after the first Melting he had found him faithless In such a case Credulity is but folly V. 11 12 13. Contains Naomi's Disswasive to them for Tryal of their Truth and 't is question'd by some Whether Naomi did well in thus Disswading them seeing it had a tendency to drive them off from that Religion which was true and to fix them in that Worship which was Idolatrous as appears in v. 15. Orpah went back to her Devil-Gods to wit Baal-peor Chemosh Milchom c. but 't is answered No doubt but good Naomi did well in it to try the truth of their Affections Therefore V. 11. Why will ye go with me She would know what was their principal Motive Whether was it for her sake only or for expectation of Husbands from her She would have their Resolutions well grounded Hence Observ 1. New Proselytes and Converts should be full of Caution and Consideration they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation Naomi might fear Afflictions might attend her in Canaan and this might become a stumbling-block to her Moabitess Daughters so as to make them renounce the good ways of the Lord which would have been a Scandal to the Weak a Scorn to the Wicked and a Cordolium to her self Such as will build the Tower of Godliness must count the cost Luke 14.28 lest they lose the things that they have wrought but that they may receive a full Reward 2 Ep. John v. 8. without a Non-putaram without any Fools Had-I-wist afterwards she doth not command them but Counsel them that it might be a free-will Offering in them to chuse or refuse as if she had said thus If ye will return with me into Judaea then must ye be devoted to the Worship of the True God but if this like ye not then return to Moab your own Countrey Twice over 't is repeated Turn again my Daughters Turn again my Daughters She would have their Resolves well grounded as all of new Converts ought to be they should with good Advice make War Prov. 21.18 and Luke 14.31 This Life is a Warfare and we have Twenty Thousand Enemies to fight against us Satan and his whole Myriads of Devils his Myrmidons of Lusts that War against our Souls 1 Pet. 2.11 and we have but little of strength to resist them We should follow the Lamb and his Gospel yea we should love the Gospel for the Gospels sake not because it is fringed with Ease and Honour God takes it kindly from young People that they will follow him through a Land that is not sown Jer. 2.1 2. that maketh Moses choice Hebr. 11.25 and the Spouse's Cant. 8.5 chusing Godliness though Afflicted and the Gospel though persecuted keeping the word of Patience Revel 3.10 God is tender of such Esa 63.9 to 15. Observ 2. 'T is very comely and commendable yea and sweetly Corresponding with this Scripture-pattern and President for Mothers-in-Law to carry to their Daughters-in-Law as if they were their own Natural Children Thus Naomi behaved her self to Ruth and Orpah even to the last if she did no more or not so much to the latter as to the former until the saw her comfortably cared for in the World in Ruth's Marriage to Rich Boaz 't was because Orpah deserted Naomi which Ruth did not and so withdrew her self from the Counsel and Kindness of her Mother by her returning unto Moab while both those Daughters stayed with their Mother she treats them kindly and does the best she can for them here she calls them her Daughters two times as if they had been Naturally Born of her you that are Mothers in Law or Step Mothers that is such as Step in to be instead of Natural Mothers you have need of Grace to supply the place of Nature which you cannot have that so you may adorn your place as Daughters of Sarah ought to do 1 Pet. 3.3 5 6 7. Observ 3. Candour and Kindness is a better way to prevail in Perswasion than Rigour Moroseness and Austerity Man naturally is a Noble Creature and will rather be drawn than driven Naomi like Naphthali gives goodly words Gen. 49.21 good words do ingratiate both with good and bad Men when especially they come not out of feigned Lips Psal 17.1 Deut. 33.23 No Noble Nature would be huffed and hector'd even unto that which is good It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good and to treat them fairly as she here V. 12. Are there yet any Sons in my Womb that they may be your Husbands The Law required that the Brother dying without Issue his Widow should not Marry to a Stranger but his Brother should take her to Wife and should raise up Seed to his deceased Brother that the Inheritance might not be Alienated and a Name lost in Israel Deut. 25.5 6. each one was to keep to his Inheritance Numb 36.7 Levit. 25.23 Hence Observ 1. A minori ad majus from the lesser to the greater I argue Our Spiritual Inheritance ought not to be Alienated much more than their Temporal The Kingdom of Canaan was but a Type of the Kingdom of Heaven which is the Antitype If Naboth can say of the Type only God forbid I should Alienate my Inheritance when tempted to it by plausible pretences 1 Kings 21.3 which the Lord indeed had forbidden Levit. 25.23 Numb 36.7 Ezek. 46.18 how much more should we say so of the Antitype of the Gospel of its Ordinances and of the things of the Kingdom of God Religion is our Inheritance which we have received from our Fore-Fathers and we should say with Naboth the Lord forbid that we should Alienate it that we should forfeit it or fool it away and not transmit it to our Postâââty for so doing our own Children may Curse us their Parents in another World 'T is Religion that makes England the Lord's Land Hos 9.3 and Immanuel's Land Isa 8.8 Now assuredly if we do not live according to the Lord's Law we shall not be permitted to live in the Lord's Land Oh God forbid that our Land should cast us out or that our Sin should cast out the Gospel or that ever Christ's Land should become Antichrists I am too Old to have an Husband Observ 2. That Second Marriages are not Vnlawful This Grave and Godly Matron doth not say 'T is not lawful for me to take a second Husband my first Husband being Dead for the Scripture maketh the Woman free when the Husband is Dead and so likewise the Man Rom. 7.1 2 3 4. What then should hinder the second third or fourth Marriage Though undoubtedly Christian Moderation ought to be observed herein there must be a difference put 'twixt Lawfulness and Expediency 1
applied would heal those inordinate Lusts that War against our Souls but from Mans own corruption which like a Toad turns all it takes into Poison Marriage indeed hath many troubles 1 Cor. 7.28 but withal it hath many helps against troubles if God bless it N. B. Oh! that all such as have young ones under their care and custody would exercise such a good Conscience as Naomi doth here taking all care and making all provision for their Weal in both Worlds not only that they may live in peace and plenty and not be exposed too long unto the disquietment of Poverty Widowhood and want of Children in this Life but also that it may be well with them in the Life to come V. 2. Behold he winnoweth Barley to night Hebr. Halailah Sub noctem They winnowed at night because First It was then Cooler Gen. 3.8 and heat would not then hinder the sore labour of the Winnowers Secondly Then had they a brisker Wind which was better for Winnowing Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire Hence Observ 1. That there is a convenient time for all Actions Eccles 3.1 and a well chosen season is an excellent advantage to any Action Naomi bids Ruth observe carefully that God by his Providence did offer to her a seasonable opportunity having a fit time and convenient place of acquainting her self better with him and she wisheth her to improve it Behold he Winnoweth Hence Observ 2. None are too great or too good for proper work either of the Brow or of the Brain in the World 'T is probable Boaz himself had a hand in the work or at the least an oversight Ruth 2.4 Maximilian the Emperor could say Quo major fuero tantò plus laborabo The greater Man that I am the more pains will I take All should do some Generation work Act. 13.36 V. 3. Wash thee therefore and Anoint thee That is make thy self as Amiable as thou canst that thou may'st find favour in his sight She must First Wash her self A Sudore Sordibus from Sweat and Filth N. B. Oh! that we may Wash and Anoint every Supper-Day especially c. That thou may'st not smell like a slothful Slut. Secondly She must Anoint her also according to the custom of those Countries Psal 104.15 2 Sam. 14.2 Matth. 6.17 that she might look with a more Lovely and Brisker Countenance Hence Observe All Lawful means are to be used in a way of subserviency to Gods Providence Thus Ruth did here First In Washing off all spots with Water Secondly In Annoiting her Face with Oyl to make her look both Bright and Chearful Thirdly She must put upon her the very best of her Garments to put her self into a comely and desirable Dress Fourthly She must go down to the Barn-Floore c. V. 4. And uncover his Feet c. This she was to do Fifthly And so demand Marriage of him which in those Days and in Ruths case was neither unlawful nor immodest Deut. 25.20 And Clandestine Marriages were not then forbidden The Question arises here Whether this were good Counsel for Naomi that was a Godly Matron to give and for Ruth that was a Modest Damosel to take Answer First The end and intention of Godly Naomi was undoubtedly good Namely To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20 that seed might be raised up to him and so continue his Name and enjoy his Inheritance in Israel But Secondly All the doubt lies about the means to obtain the End The Antients do indeed Censure them as dangerous and scandalous And that Naomi's advice might have spoil'd her design for Grave Boaz might have utterly rejected Ruth as a Wanton Woman unsuitable to his Gravity and so she would have lost all hope of his Marrying her but 't is thus defended all this was done by Instinct from God tho' seemingly inconsistent with Modesty and therefore was blessed by God as that was Gen. 27.7 to become effectual means for accomplishing the end Now Naomi being well assured both of Boaz's Piety especially now being old and of Ruth's Chastity gives this advice and Ruth takes it which had it not been good and of God such Godly Women as Naomi and Ruth were would never have dared to say and do thus However this encourages none to enter into God's Ordinance by the Devil 's Portal God will make such smart and smoak for it if they first Bed and then Wed c. And he will tell thee what thou shalt do Meaning I shall not need to give thee any further direction for Boaz himself is so pious prudent able and honest that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you according to the Law of God N. B. Thus God tells us all we should do to Marry Christ all which do show that Naomi's Counsel was not Carnal but Godly Counsel and not to be Condemned as Lyra and Carthusian doth for thus laying a Temptation unto sin before Boaz. Hence Observe 'T is an undoubted evidence of strong Grace when Tentation draws not out Corruption when there is both time and place convenient for sinning against God Thus it was with Godly Boaz as appeareth plainly after v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother and in hope of a good Husband doth adventure far yea and not only promiseth to do but also performeth all that her Mother directed her v. 6. N. B. Oh that we were as Docible Tractable and Morigerous in adventuring far and hard to bring about our Souls Matching and Marrying with Christ Where earnest desire is after Christ as in Ruth after Boaz nothing will daunt the Spirit or discourage the Heart but the saying is Ingens gloria calcar habet difficulty of Duty in Honest Honourable and Glorious Enterprizes rather whets up and spurs on rather Animates than Exanimates an Heroick Soul as it did great Pompey crossing the Adriatick in a great Storm to relieve a Besieged City saying to the discouraged Pilot Necesse est ut Vadam non ut Vivam 't is necessary I should venture not that I should survive the danger Thus V. 5. Ruth saith All that thou biddest I will do N. B. Oh that we could say thus to God All that thou commandest me to do for the obtaining of Christ I will do See how the Spouse ventures far for Christ Cant. 3. and ch 5. and ch 8.1 to the loss of her Vail and to wounding Hence Observe Christ must be had at any rate we cannot Live we dare not Die without him V. 6. She did all her Mother bid her do Hence Observe Ruth's Vniversal Obedience to Naomi will rise up in judgment against many Disobedient and Rebellious Children that instead of doing all things their Parents lawfully command them according to the Fifth Commandment they scarce do any thing or it may be just nothing how can
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâgea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence ãâã ãâã ãâã ãâã ãâã Lex ex ãâã ãâã ãâã ãâã ãâã distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
of his God Therefore is he not worthy to be Named Solomon saith the Name and Memory of the wicked shall rot and stink too Prov. 10.7 V. 2. He took ten Men of the Elders These were the Sanedâim or Court of Judicature possibly ten to mind them of the Ten Commandments which was to be the Rule of their Ruledom Those must hear the Cause tryed be witnesses of their proceedings and likewise be Judges of the whole matter between them Hence Observ 1. Courts of Judicature If not Neighbourly Arbitrations must be the end of Controversies Some Men are of such a litigious Life that neither Amicable Arbitrations nor Decrees in Courts of Common Pleas or yet of Chancery will make them desist from Law Suits but still they pursue their sueing of their peaceable Neighbours until they come to be stigmatized and branded with the black name of Common Barretors God usually fills men with the evil of their own ways Prov. 14.14 They are paid home in their own coin and are oft brought to a Morsel of bread Sit ye down here Sitting must be the posture of those that Judge of differences Hence Observ 2. Arbitrators and Judges ought to be of a Sedate and composed Temper in hearing and determining Controversies Here they are commanded to sit that is to be of a Sedate Spirit for Men usually start up from their seat when they are transported with Anger Those Elders to whom God directs this very Case and Cause for Judgment Deut. 25.7 8. must be considerate V. 3. And he said unto the Kinsman Without an Advocate or Pleader at the Barr upon Fee he opens his Cause and states the Case himself and that in few and fit words so brings it to a speedy Issue such was the simplicity and down-right honesty of that day Hence Observ 1. The Simplicity of former times doth much condemn the wicked wiliness and corrupt cunning and craftiness of latter and our present times N. B. The Law now is become a craft and mystery there is more plain dealing as to suits at Law in other Lands than in our Land as in Denmark c. 'T is the partys work there to state his own Case whereupon the Law is Read and so they determine the matter Oh! What a shame it is that Men among us will go to Law about every light and trifling occasion yea and spin out their Suits to such a âââgth as possibly may last Seven Years Insomuch that it may be truly said no Suit made of the strongest Cloth will last a Man so long as a Suit in Chancery may This is for lamentation Naomi sâlletha parcel of Land Boaz having to deal with a wily Worldling deals warily with him in opening his Cause for he mentions Naomi only that had the Land to sell As if it were her Dowry or Joynture but not a word of Ruth the widow who must go along with the Land according to the Law Hence Observ 2. Holy wisdom is wonderfully helpful in managing Affairs with a wily and wicked World Our Lord's caution is to be ware of Men and bids us be wise as Serpents and harmless as Doves Math. 10.16.17 The head of a Serpent and the heart of a Dove are two necessary Ingredients wherewith to make up the Composition of a Christian N. B. There must be neither too much nor too little either of the Serpent or of the Dove Piety without policy is too simple to be safe and policy without Piety is too subtle to be good Boaz here was a just compound of both who was both Innocent and prudent too in telling the Kinsman of the Land but not of the Wife that must go along with the Land at the first while he soundeth his mind by an Ambiguous Speech He speaks not a word of Marrying Ruth yet without any purpose of deceiving him because This latter was necessarily implyed in the former seeing he was bound to accept or reject both if he accepted or rejected either V. 4. And he said I will redeem it This shews he gaped for the Land and was prepared for the purchase being a Rich Man as well as Boaz but nothing so kind as he to his Kindred Hence Observ Near Affinity may be without dear Affection Solomon saith better is a Neighbour near hand than a Brother a far of Prov. 27.10 This narrow Soul had a wide Purse his Coffers were ready to fly open at the tydings of a purchase of Land Yet Oh! How Hidebound is he towards his poor Relations He was nearer in Affinity than Boaz yet further off in Affection He is not willing to part with a Penny to his two Poor Kinswomen as Boaz did V. 5. What day thou buyest the Field c. This marred the Market of this Churle and 't was well it was so for poor Ruth who might never expect comfort in such a Misers Bosom Hence Observ Our concerns are better carried on in Gods hands than in our own Naomi and Ruth might have challenged and chosen their next Kinsman by course but God is making better Provision here for both the Widows Maintenance for Naomi and Marriage for Ruth and both comfortable God lays the nearest Kinsman aside and takes the next to him that both the Widdows which are Gods Clients might be well provided for Naomi shall no more be Marah but Naomi again And while Orpah wants Bread in Moah Ruth becomes a Lady in Canaan Oh! Who would not wait upon God in his own way V. 6. I cannot redeem it Oh Inconstancy 't was before I will and I can but now 't is I cannot lest I marr c. 't is our duty to Answer Satan so but not Christ so Pleasure and pain Piety and persecution go together Hence Observ 1. A mere Worldling is full of empty Words A Man of Verbosity is a Man of Vanity A Foolish and loquacious Man is this carnal Kinsman Solomon saith A Fool is full of Words Eccles 10.14 and multitude of words wants not Sin Eccles 5.3 Especially the Sin of Lying and Vanity as here his Verbosity in uttering those contrary Speeches about one and the same matter I will and I will not I can and I cannot must needs have vanity yea and lying in it Observ 2. Is Carnal Worldlings want not levity and inconstancy in their sayings and doings They say and do Aliud Stantes Aliud Sedentes one thing standing and another thing sitting change of postures procures change of mind and of manners in such fickle and unstable Souls One while they will and another while they will not one while they can and another while they cannot as here and why so 'T is least I marr my Inheritance Hence Observ 3. A carnal Worlding prefers his own Interest before Obedience to Gods Precepts He prefers Haram Domesticam Arae Dominicae a dirty Swine-stye before an Holy Sanctuary he seareth more Jacturam Regionis quà m Religionis the loss of his Land than the loss of his Lord Saying with that cursed and
his own Sons saying Clodius accusat Machos Vice corrects sin as many Malapert Dames would have done in her Circumstances but she gives him a milder Answer to his Reproaches than the Blessed Apostle could scarcely give to the High-Priest in his Day Acts 23.5 calling him a Whited Wall c. but she here gives the High-Priest good words patiently bearing his Unjust Censurings of her N. B. Secondly Here is her Prudence as well as Patience she seeketh to satisfie him against his false Judgment he had passed so rashly upon her from his Seat of Judicature as a Judge by such Cogent Arguments and such Undeniable Reasons as did clearly demonstrate that she was Sober enough saying I have drunk neither Wine nor strong Drink c. for I have spent this Day hitherto in Fasting which all others have spent in Feasting v. 7 8. Beside saith she I am a Woman in whom Drunkenness is more abominable than in Men and thereupon the Romans punish'd it with Death as well as Adultery and that she was a Woman of a troubled Spirit so more likely to be Drunk with her own Tears whereof good Soul she had drunk abundance rather than with any Intoxicating Liquors N. B. Moreover Hannah prudently Argueth against Eli's calumny that he ought not to count her a Daughter of the Devil but upon better grounds Confessing she had been no better than a Daughter of Belial which is the Devil 2. Cor. 6.15 had she been drunk indeed as he supposed then had she thrown off the Yoke of the Law of God as the word Belial signifies and become a monstrous Miscreant as all drunken Women be in the deliberate and sober sentiment of this Gracious Woman And N. B. Thirdly Behold here her Humility and Modesty together with her Patience and Prudence none of which could have shined so forth in her had she been really drunk according to Eli's over-severe Sentence Notwithstanding Eli's Rash Severity in so Misjudging her yet she useth no Railing Accusation against Him as is said of Michael against the Devil Jude ver 9. in calling him an Vnjust Judge but Humbly and Modestly Beautifies all her Pleadings for her Innocency with that comely and commendable Compellation no my Lord wherein she sheweth that she had a Reverence and Veneration for Him tho' he had passed so severe a Censure unworthily upon her All these things put together do plainly prove that as Hannah calls her self A Woman of a Sorrowful Spirit so we must call her A Woman of a meek and quiet Spirit which is in the sight of God ãâã ãâã ãâã ãâã ãâã of great price 1 Pet. 3.3 4. and that there was a Blessed Harmony betwixt her Name and her Nature for as her Name signifies Gracious in the Hebrew Tongue so had she a most Gratious Nature and Disposition Conveniunt Rebus Nomina sape suis Names and Natures do oft Harmonize The Fifth Remark is Eli's Racalling his unjust Censure and pronouncing his Sacerdotal Benediction upon her c. v. 17 18. Now Old Eli sees with new Eyes being strongly convinced by her strenuous Arguments he is now satisfied that she was Sober and not only so but Sorrowful also and so Sorrowful that she was Drunk with Sorrow as the Phrase is used Isa 51.21 but not with Wine now he understood she had not been pouring in Wine down her Throat but pouring out Tears before the Lord multiplying her Prayers N. B. As one resolved not to let the Lord go without his Blessing Gen. 32.26 a right Daughter of Jacob rather than of Belial Now Eli saw all Hannah's earnestness in her strange Motions without speaking out was only to wrest out of God's Hands that Mercy which he for a while with an unwilling willingness withheld from her that she might be the more importunate with God in her most fervent Prayers Hereupon Eli to make her amends for his former Uncharitableness bids her go in Peace as Elisha dismissed Naaman 2 Kings 5.19 wishing her Mind might be more composed from all her Griefs that she might learn to cast her burden upon the Lord and he would sustain her Psal 55.22 and withal Eli promises to her his Prayers for her to that purpose and not only so but he also Prophesies That the God of Israel will grant thy Petition either from a general Consideration of God's known kindness in hearing Prayer or from a special Revelation of God's Spirit which he a good Man might better have than such a wicked High-Priest as Caiphas had John 11.51 N. B. Hannah being thus cheared up with the High-Priest's chearful words beggs the benefit of his continued Prayers looking upon his Answer as God's Oracle and the Motions of the Comforter meeting with the Motions of her own Mind all her Vexations vanish away and now she could eat and drink with a merry heart Eccles 9.7 The Sixth Remark is Samuel's Birth and Education at home c. v. 19 20. to 24. Then Elkanah and Hannah thus comforted rose up early in the Morning to Worship God before their Ten Miles Journey home to Ramah this Whet was not look'd upon as any Let thereto Prayer and Provender never hinders a Journey N. B. This was a good President for our Practice they redeemed some time for Prayer and God's Answer of Peace to their Prayers not only brought them safely home but also Blest Barren Hannah immediately with Conception and likewise with the Birth of a Boy after Nine Months whom she called Samuel because he was asked of God as the Hebr. Name signifies a Son sent to her from the Lord as an Answer to her Prayer Now Elkanah goes up to Shiloh with a Sacrifice of Thanksgiving for the Birth of his Son and to ratifie his Wifes Vow v. 11. which he now had made his own Vow also v. 21. and had not disannull'd it as according to the Law he might have done Numb 30.8 but Hannah staid at home N. B. To perform the Moral Duty of Nursing her Child and therefore sinned not in neglecting the Ceremonial Duties the Women being not so obliged as the Men were Exod. 23.17 She desired her Husband to let her stay till she might carry her Vowed Child along with her and so leave him with the Lord as soon as he could do any Service in his Sanctuary N. B. To such a lawful and reasonable Request of Hannah her Husband consents v. 22 23. and so all Husbands ought to gratifie their Wives The Seventh Remark is Samuel's removal from Ramah to Shiloh v. 24. to 28. then Hannah takes her desired and Vowed Child after she had Weaned and Nursed him up until he was fit for some Service and to shift for himself among Strangers and three Bullocks with him c. one whereof was to be for a Burnt-Offering and the other two as a Gratuity to the High-Priest and the rest of the Priests to Feast with that they all might be obliged in their tender care-over the young Child Thus N. B. She
Glory c. Sixthly He was not willing to Reprove them but the Clamours of others forced him to do it Seventhly He did not Rebuke them publickly 1 Tim. 5.20 for their publick sins to make the Plaster as broad as the Wound Eighthly It was only a Verbal Reproof whereas he should have put them out of their Priesthood and punished them for their Adultery according to the Law without respect of Persons as a Judge c. Ninthly He did not Rebuke them in time but let them live long in sin Tenthly He soon ceased chiding them so 't is said He restrained them not ch 3.13 All that can be said by way of Apology for Eli in this case is First That he now was very Old v. 22. Some suppose him to be now come to his Ninetieth Year even in his Doteage so could not himself Converse with his Sons so as to observe their Male-Administrations and withal he was dim-sighted so could not so well see their sinful Practices His Superannuation caused his frequent Absence from the Tabernacle which gave a greater opportunity for his Sons Wickedness to whom the management of God's Worship was in their Father's Retirement betrusted and 't is not improbable his Sons did not much regard his Reproofs because he was Old and Over-worn but themselves being in their Vigour had Marry'd Wives and were Fathers of Children And N. B. 'T is commonly known that Old Age doth incline Men to Mercy so that 't is no Wonder if Eli seem rather to Flatter than to Chastize his Sons Secondly This Apology may be made also for Old Eli in his giving right Counsel to his Refractory Sons v. 24 25. telling them 1. How they made the Lord's People to transgress either in encouraging them to perpetrate the like execrable Practices by their prophane patterns and instigating the Lord's People to become Children of Belial the Devil's People by their pernicious Examples or otherwise in hurrying them into the other extream of not only neglecting but also of contemning their own indispensable Duties of Offering Sacrifices when they saw that their Oblations must pass through such horrible wicked hands And 2. Telling them If one Man sin against another by doing any Injury the Magistrate or Vmpire may in such a case compose the Difference and patch up such a Peace as both Parties ought to acquiesce if their Hearts be not bigger than their Suits in that final Determination But saith he you have not sinned against Man only but against the Lord also therefore it is not in the power of Man to right the wrong done to God or to reconcile you to him whom you have so immediately offended in his Worship N. B. Eli meaneth that after the manner of Men many dare intercede with the Prince for such as have injur'd any private person but none dare do so presume when the Injury is offered to the Prince's own Person None dare be a Solicitor much less can be a Days-Man in such a case so that Eli seems to point at the Messiah whose Office is to take away transgression Dan. 9.24 who was the Antitype of their Priestly Office and whom he wishes them to make their Mediator repenting of their sins and laying hold of his Merits by Faith and not to perish in their final Impenitency The Sixth Remark is The manner how the Man of God a Prophet sent of God did chastize both the cockering Father and his cockered Children which is done partly Reprehensory and partly Comminatory from v. 27. to the end First By way of Reproof who this Reprover was many are the Conjectures of Learned Men some say it was Elias who was not yet Born into the World or Phinehas who was now lately gone out of the World Others more probably think it was Elkanah or an Angel in Man's shape but seeing this is not revealed in Scripture as 't is vain curiosity to enquire so 't is impossible to determine who he was yet whoever was this Reprover whereas Eli did but dally with this Nail of Reproof he drove it down to the Head here both to the Father and to his Sons N. B. First As to Eli this Man of God upbraids him with that distinguishing favour he had received from God in making him his High Priest though descended of Ithamar the younger Son of Aaron and gave all the Emoluments of the Priesthood a very Honourable Maintenance to him and his Sons and yet dare they thus provoke the Lord their Benefactor like foolish Folk and unwise Deut. 32.5 6. Beneficium postulat officium Benefits are binders to Offices and Duties of Thankfulness God looks upon the Abuse of his Benignity as an high Indignity and therefore chides he thus with Eli for this Affront v. 27 28. and not only so in the general but gives him this particular Impeachment that he had neglected his Duty both as a Parent and as a Priest and as a Judge in indulging his Sons to trample under foot the Ordinances of the Lord yet chused he rather to gratifie them than to glorifie God v. 29. N. B. Eli is charged here with conniving at his Sons sins for his own Self-ends because their Sacriledge help'd to feed their Old Father N. B. Secondly By way of Threatning 1. The loss of the Priesthood to Eli's Family v. 30. God had promis'd it to Phinehas Eleazar's Son Numb 25.12 but in some time of the Judges saith Dr. Lightfoot the High Priesthood was translated from the Line of Eleazar Aaron's Elder Son to the Line of Ithamar the younger of whom this Eli descended 1 Chron. 6.4 5 6. and 7 8 6 10. This forfeiture from the Elder Line the Doctor supposeth was made in the matter of Jephtah for instructing him no better but suffering him so unnaturally to dispose of or dispatch his own only and Religious Daughter N. B. Thus as the Promise for the perpetuation of the Priesthood to Aaron's Family Exod. 28.43 and 29.9 was Conditional only so long as they did Honour God therein which Condition the Elder Line of Aaron kept not in the case of Jephtah's Vow therefore was the High Priesthood transferr'd to the Younger Line which now upon the like failure in the Condition made a new forfeiture thereof by Dishonouring God so notoriously in Eli's Sons N. B. This may be called Breach of Promise as that is Num. 14.34 when the old Generation were wasted in the Wilderness and yet the new one was brought into Canaan as God had promised Deus non descrit nisi deferentem Austin 2 Chron. 15.3 2. This Man of God threatens the Extirpation of Eli's Family v. 31 32. His Arm shall be out off as Zech. 11.17 which may either be the Ark call'd the strength of God Psal 78.61 and taken after by the Philistines chap 4. or his Priesthood which was his strength and subsistency whereby he and his Family subsisted but principally his Posterity who are the strength of Parents Gen. 49.3 Deut. 21.17 Psal 127.4 5. this Arm
or disaffected towards David and the other for hiding himself until the Evening of the third Day ver 18 19 20 21 22. Wherein observe First The time when it was agreed betwixt them that David should tarry at Bethlehem till towards the ending of the third day the next Morning being the Feast-day and Saul was expected home from Naioth in order thereto it may not be supposed that David laid perdue all that time but then was he to hasten to his hiding work that he might have an Account from Jonathan what was Saul's Resolve Secondly The place where David was appointed to hide himself was by the Stone Ezel which signifieth that sheweth the way and so indeed it did to poor David namely that his way was not to return to Saul's Court but to flee from Saul's Fury for the saving of his Life 'T was certainly a place where Jonathan and David used to walk and talk together about secret Matters and where Jonathan had advertised him of his Father's Intent to kill him chap. 19.2 likely it was a Way-mark to direct Travellers into the right way c. Thirdly The manner how Saul 's Soul might be discover'd which was a most cunning Contrivance of Judicious Jonathan to avoid all Jealousie on his Father's side He must shoot three Arrows as David must tarry three days v. 19 20. N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men do make upon the Stones David prepared to sling at Goliah some would have them to signifie the Scriptures that Christ cast at Satan that great Goliah of Hell in his Wilderness-Temptations but that which marrs the Mirth of the Allusion is the disproportion of the two Numbers for Christ's Scriptures are but three and David was overseen in chusing five smooth Stones out of the Brook to make their Allegory Incongruous After the same manner they trifle about this Story of the two three's here and of Jonathan and his Boy c. and indeed I have found it but a laborious loss of time to peruse such Writers whose Writings are but the frothy Exuberancies of their own Wanton Brains Thus far they say right that the Name Jonathan Heb. signifies Columbae donum the Gift of a Dove though he was the Son of a Persecutor but their making him to signifie together with his Boy as the Company of Prophets c. seems altogether Impertinent N. B. However this may solidly be affirmed that Jonathan's shooting his Arrows short or over the Boy as he should see occasion v. 21 22. was an appointed Indication between them too and an Infallible Intimation of God's Providence concerning David how he had found his Father minded towards or against him after he had duly sounded him Those three Arrows were Jonathan's three Winged Messengers which he sent to David to give Intelligence to him how his Matters flood at Court in case they two could not come together for Discourse but be discovered therefore the Scene was laid thus for fear the Coast might not be clear and Saul come to know their Meeting together and become more mad thereby this should be a dumb and an undiscernable Sign from Jonathan to David If I shoot short of him then come thou along with the Lad as if thou camest thither by chance and carry on thy course to the Court without any fear of damage but if I shoot over the Lad then flee with Expedition and shift for thy self serving God's Providence in such a way as the Lord shall direct thee N. B. How oft doth our Jonathan or Jesus shoot short of us sometimes in common Calamities that carries off many others and sometimes he shoots over us in the like case of common Visitations and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service c. Now come we to the second part the Concomitants of the Act it self at that Feast unto which Saul came the next Morning after this from Naioth Remarks upon them are First Saul though a bad Man yet was careful to keep this Feast of the New Moon according to God's Law Numb 10.10 and 28.11 Psal 81.3 c. and he will have his Princes and Nobles to keep it with him where himself sate down in his Chair of State his Seat of Royalty and his Chieftains had likewise their peculiar Seats which were all filled but David's the King's Son in Law was empty v. 24 25. But Jonathan arose at Abner's coming to give place to him as to the King's Cousin and Chief General of the Army or rather to sit at farther distance from his Father as fearing his fury The first Day of the Feast Saul was silent at David's Absence supposing some legal pollution had detained him so was unclean until the Evening according to the Law Levit. 7.19 20. and 11.14 and 15.16 therefore Saul asked for him the next Day whereby he discovered his gross Hypocrisie saying N. B. Surely he was not clean the first day v. 26. Surely Saul look'd upon himself as clean yet while he scrupled thus at Ceremonial Pollutions he made no Conscience of Moral filthiness such as Envy Malice and Murthering of Innocent Blood This is the true Character of Hypocrisie The Second Remark upon the signal Circumstances of this Feast is Saul upon the second Day asks Jonathan after a scornful manner Where is the Son of Jesse that he comes not to day v. 27. Surely David had deserved to be better stiled by Saul who did owe his Crown and Kingdom to him for killing Goliah c. N. B. 'T is likely Doeg learnt this Language of Contempt touching David from Saul here chap. 22.9 and so did that Churle Nabal chap. 25.10 not calling him by his proper Name Saul was enraged that he had lost his opportunty to slay him The Third Remark is Jonathan's Answer v. 28 29. Saul asks him only thinking that he knew David's mind most and Jonathan might have Answered How can David be expected here unless he be weary of his own Life which was so lately sought for But he truly tells him with due Reverence to Saul that David had begg'd leave of him as Vice Roy in the King's Absence to go to the Feast at Bethlehem for his Eldest Brother in his Father's Name and by the right of the First-born had commanded his presence there N.B. Josephus saith he only Invited him but the First-born having a Commission from the Father had Authority over the Younger Brethren in all the Concerns of the Family where of the ordering of this Yearly Feast as 't is call'd v. 6. was one branch As this might very well be a true Excuse so David might in prudence take this opportunity for preserving his precious Life which Saul had so greedily and so frequently sought for The Fourth Remark is Saul's Anger at this Answer v. 30 31. He calleth good Jonathan all that is naught and holds the worst word in his Budget
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
being able to Conquer it The Third Remark is The time how long David enjoyed this City we are told it was a full Year and four Months v. 7. which some read from the Hebrew Text only about four Months that is some odd Days saying David fled from Saul at Samuel's Death which as they say was but Seven Months before Saul's Death So Saul persecuted David Eight Months only after the Death of Samuel c. N. B. This is the Computation of Peter Martyr Vatablus c. and Judicious Dr. Lightfoot saith That in the Thirty Ninth Year of Saul David was sent to Ziklag and in Saul's Fortieth Year divers of Saul's own Tribe resorted thither to David which was a bad Omen to Saul of his approaching fall 1 Chron 12.1 to 8. So tender was God of his Servant David as to procure him a place of Repose and sent him some to comfort him in his straits yea and to Cut those straits short in respect of time also The Fourth Remark is The successful Incursions David made upon the old Enemies of Israel while he abode here v. 8 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name which signifies Augustia Sextarij a making their measures narrow from the scarcity of Provisions David was here hard put to it for a poor Subsistence and therefore was forced to Forrage abroad and to fetch in the Spoils of Foraign Enemies to Israel And this place being an out-Town was fittest for David to do so undiscovered Thus David Invaded some Countrey-Towns of Amalek whom Saul had spared chap. 15. and some of their Neighbours and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish and this he did because God had devoted them all to destruction c. The Fifth Remark is David's Policy in Deceiving Achish with words as well as deeds v. 10 11 12. David returning from his Conquest did likely call at Gath by the way to make a Royal Present of the best of his Spoils to Achish who thereupon asked him where his Exploit had been David answered Against the South of Judah c. N. B. Which was either a Flat Lye or a Foul Equivocation not becoming him who was both an Anointed Prince and an Eminent Professor yea and Prophet too of the Pure Religion Take it at the best it had the formality of a Lye in it which is A purpose to deceive Achish who understood it that David had fallen upon the South parts of Judah it self and not on those beyond it who were Confederates with Achish or Tributaries to him whom he was bound in Honour to Protect Therefore t is said Achish believed David that such a Man would not Lie N. B. Josephus saith Achish did the easilier believe it because he so earnestly desired it Quod volumus facile credimus What we would have to be we most easily believe to be That David might be the firmer to him against Israel whom he had thus disobliged But chiefly God would have it so for David's good though herein God left him to lye The best of Men are but Men at the best out of God's precincts out of God's protection yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was 1 Sam. CHAP. XXVIII THIS Chapter is a Narrative of the Preparations made both upon the Philistines and upon the Israelites part for the fatal Battle wherein Saul had his fatal and final fall Remarks upon the First Part the Philistines Preparations are First When Saul's sin was now grown Ripe and Ready for God's Sickle when Samuel was Dead so could not relieve Saul by his Prayers for him as he had done while he was living and when David was now become a weaned Child Psal 131.2 and so fitted to come to the Kingdom then God stirred up the Philistines to War against Israel that Saul might meet with his Condigne Punishment at the last and this the Philistines were the more encouraged to do because they had got David their greatest dread amongst them whom therefore their King Courteth to fight for them v. 1. promising to make him his Protector and the Chief Captain of his Life-Guard v. 2. When David had given him an ambiguous Answer to his Demand saying Surely thou shalt know what thy Servant can do N. B. Note well Sure I am we ought to say so to God and to give him the best of our best Gen. 43.11 Though we cannot do what we ought yet ought we to do what we can though it be but a little Mark 14.8 and that Little also be of his own 1 Chron. 29.14 But David here doth not declare what he would do either for Achish or against him for Israel Indeed he could doe neither with any Honesty seeing an indelible obligation lay upon David to sight for God and his People and he was not a little obliged in his fidelity to the Person of Achish for his favour and liberality though his People bore a grudge against him and his Chap. 29. ver 3. yet could he not prove a Traytor to the King himself and therefore giveth another Ambiguous Answer as he had done Chap. 27.9 10. N B. The Law of Charity chargeth us to say that David resolved with himself neither to fight for the one nor for the other but relied upon the good providence of God to extricate him out of his present perplexities either of betraying his trust to Achish or of fighting against God's People neither of which could David do with a good Conscience and though he had brought himself into those Briars by his own Carnal Counsel Chap. 27.1 2. yet God by his grace fetched him out Chap 29.4 c. The Second Remark is The Philistines gathered a very formidable Army being encouraged that Saul had now neither Heaven to help him because holy Samuel had left him as forlorn being now gone to Heaven nor could he expect any help from Hell because he had put away all the Wizards out of the Land ver 3. according to God's Law Levit. 19.31 20.6 27. Deut. 18.11 which he did as is supposed partly from a conceit that they by their Witchcraft had sent that Evil Spirit upon him c. N. B. For after Saul's rooting out of Witches we have no mention of his Evil Spirit troubling him in the latter part of his life which mercy was possibly granted him as a Reward for that Work and partly that he might gain the repute of a Religious Prince after all his misgovernment which in this his exigency would be useful to him among all the Tribes N. B. Note well From hence how far a wicked Hypocrite may go in doing some of God's Commands to shew a false zeal for God as Saul did in this of putting down Witches and in slaying the Gibeonites in his zeal also as 't is said 2 Sam. 21.1 2. The Third Remark is Another encouragement the Philistims had
his desires to this Dame only in the general at the first saying bring me him up whom I shall name unto thee v. 8. N. B. This practice of Divination by the Dead or by their Ghosts was frequent among the Pagans and from them Saul learnt it when he would not learn better Lessons from Samuel The Witch was a Practitioner in the Art and can do it but dare not for fear of Saul's severity v. 9. saying wherefore layest thou a snare for my life to cause me to dye supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime N. B. Note well It were an happy thing if we could learn that Godly Lesson from this Wicked Woman namely to answer Satan with the same words wherewith she answered Saul saying oh thou Tempter to sin why layest thou a snare for my life c. We should cut Satan short in such a case as Christ did the Pharisees why tempt ye me ye Hypocrites Math. 22.18 We should imitate the Vertues of Devils c. The Sixth Remark is Saul's security he gives this Dame to bear her harmless for her Diabolical Divination v. 10. Saul sware to secure her from all punishment N. B. Note well Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition He had pretendedly put down all Witches in the Land according to God's Law Exod. 22.18 Deut. 18.10 which Commands that all such should be put to death but here he swears by the Lord God who had given out that Command to Indemnifie her in despite of that great God and all the World N. B. That Saul sware here may not seem strange at all for it hath been observed before that he had been both a great swearer and as great a forswearer in the case of David again and again that he should now seek to Witches after he had suppressed them was shameful enough this was a returning with the dog to his vomit and makes the report of the Rabbins more probable who say Saul only supprest Witches because they foretold the fall of himself and his Family and the succession of David in the Kingdom However Saul adds this sin to all his former Swearing that he would not only build again what he had formerly destroyed so make himself a most grievous Praevaricator Gal. 2.18 but also makes a most wicked abuse of God's Holy Name desperately Swearing by the Lord that he would sin against him in using Witchcraft and that he would protect the Witch against God as well as Man N. B. This was Saul's topping sin whereby he ripened himself for his ruine and made himself miserable by his choice forsaking his own mercy and following Lying Vanities Jon 2.8 N. B. Note well From whence we may learn that an Hypocrite may hold fair for a while and go far but at long last he is detected that he may by all good Men be detested for his Hypocrisie Some Mens sins go before hand to Judgment and some Mens sins follow after 1 Tim. 5.24 as Saul's did The Seventh Remark is The Witches Promise and performance to Saul when he had thus secured her by his swearing her Indemnity before she knew him who he was that thus boldly would Indemnifie her v. 11. she asks him Whom shall I bring up to thee Here was her grant to his request offering her service to him Saul answers bring me up Samuel Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive insomuch that God rebuked Samuel for mourning so long for him Chap 16.1 So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel when he was dead To gratifie Saul the Witch falls to her work of Witchcraft in some secret place and the Devil in Samuel's Mantle appeareth telling her it was Saul himself that came to consult her whereupon she made an outcry v. 12. for fear of her own life because Saul was now an eye witness of her Witchcraft tho' other Reasons be rendred of her sudden exclamation by Learned Men as Mark First This supposed Samuel surpriz'd her all on a sudden and made his appearance to her sooner than ordinary before she had done her Charming devotion and before she had mutter'd over all her Necromantick Verses which was the usual time of other Ghosts Apparitions when she had compleated her Conjuration Mark Secondly Some conjecture that this Ghost did make his appearance in a differing manner as well as at a differing time to other Ghosts which she used to Conjure up by her Magick Spells for whereas her Black Art commonly conjur'd Black Spectrums suitable in colour to the Art so denominated yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel Mark Thirdly the Rabbins conjecture mentioned by Menochius is that the usual way of Ghosts appearing was either with their feet upward and the head downward or all along as they are wont to lie in the Grave but this Spectrum came bolt upright as if he had been a living Man However it was this is certain that the Witch was affrighted and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft it must be some extraordinary accident that made her cry out Mark fourthly But the most probable Reason why she did so was for fear of Saul as is above said whom now she knew by her Familiar that told her so because 1 she crys out thou art Saul and 2. Saul is concern'd to comfort her against her fears saying be not afraid v. 13. as if he had said I come not hither to betray thee but for satisfying my self c. The Eighth Remark is The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel 1st Saul asks her what sawest thou she answer'd 2dly I saw Gods ascending out of the Earth v. 13. Hebr. Elohim Raithi gnolam min haerets Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits because the Witch saith she saw Gods in the Plural Number those Devils being her Gods But the word Elohim is commonly used for one person in the Hebrew Language So Barah Elohim God Created Gen. 1.1 and a Ruler of the People is for honours sake call'd Elohim Gods Exod. 22.28 or this Witch might speak after the Pagan manner who had many Gods Judicious Junius judges those she calls Gods were some goodly Apparitions sent by Satan as his Apparitors and Fore runners But the whole coherence sheweth that those Elohim or Gods was but one Person for Saul desired but one v. 11. and both Saul enquires and the Witch answers only of one v. 14. so that the person she saw is meant one God-like an excellent person full of Splendor and Majesty exceeding not
unlawful War tho' much precious blood was spilt yet that was but a sport to this bloody Man Chap. 2.4 but Secondly God's end was to take Abner out of David's way not only that he might not be beholden to so bad a Man upon whom he now too much depended to bring all Israel under his Government for God will have David to come to his Kingdom over all the Tribes by a better way as followeth The Second Remark is The Death of Ishbosheth by two of his own Captains ver 2 3 4 5 6 7. wherein Mark First The Motives that induced those two Traytors to Murther Ishbosheth were because 1. Abner's death upon whom he wholly depended had disabled him for any Royal duty so was become an insignificant Cypher 2. All the Tribes were in a confusion to hear their Peace-maker was slain while he was negotiating their Covenant of Peace with David and that by Joab when he came home drunk with a successful Victory over the Enemies of Israel hereupon they now doubted of obtaining David's favour 3. None of Saul's House beside Concubine Sons uncapable of the Crown were alive to revenge Ishbosheth's murther save only Mephibosheth who was lamed by a fall and but five years old so neither fit to Reign nor likely to Revenge his Vnkle's Death 4. These two Traytors therefore thought that by their removing useless Ishbosheth out of David's way the Crown of the whole Kingdom must needs come to him without any contradiction Hereupon these two Benjamites of Ishbosheth's own Tribe and Captains of his Guard so had free egress and regress came into his Chamber and slew him sleeping at Noon time a day N. B. 'T is a wonder he could sleep at all by night considering he had lost his right hand in the loss of Abner Alexander said he could sleep soundly while Antipater was his Guard but Ishbosheth's sleeping at Noon and without a Guard under all his present sad Circumstances bespeaketh him a sluggish sapless and a secure fool unfit to weild the Scepter of Israel while he dreaded no danger they smote him under the fifth rib where there was no bone to hinder the Stab took off his head and away they went that Night from Mahanaim to Hebron with this Present to David The Third Remark is What Reception these two Traytors found with David when they presented Ishbosheth's head to him v. 8 9 10 11 12. wherein Mark First Their starch'd Oration to David highly commending their own Damnable Deed to him upon Three Topicks 1. A Jucundo lo here 's the Head of thine Enemy and can there be a more sweet Spectacle than this 2. Ab Honesto We did it by God's Authority who set us on work to avenge my Lord the King c. 3. Ab Vtili Now thine Enemy is removed thou shalt Reign without a Rival Thus those Wretches do Rhetoricate to make their heinous fact not only Lawful but Meritorious and all to ingratiate themselves into David's favour which was indeed the grand inducement of this their desperate Exploit Mark Secondly David abhors the Villany and resolves with an Oath to execute the Villains as he had done to that pick thank Amalckite who did but upon Saul's Request help only to kill him How much more such Traytors as you saith David to a Righteous Man Grotius Observeth here how David doth not call Ishbosheth King because he was not so by right but Man only yet doth he aggravate the fact as far worse than that of the Amalekite in many respects as First He was an Amalekite so by birth an Enemy to Israel and therefore no better could be expected from him especially by Saul who had lately slain almost all their Nation but you are Israelites Brethren of the same Religion and therefore bound to do all good Offices one to another yea you are Benjamites of the same Tribe with Ishbosheth which was yet an higher obligation upon you to the contrary but the highest bond of all was you were his Servants and he had been a good Master to you in preferring you to be Captains of his Life-guard so his life was your trust where in to find Treason makes a most treacherous Traytor In a Second Respect The Amalekite did but hasten Saul's death whom he found deadly wounded to his hand and without hope of recovery so that what he did was both to ease him of his pain and to prevent his shame by the Philistines c. but you kill'd a Man in perfect health in his own house which is a Man's Castle while he was taking his repose and not pursued by his Enemies in the Field c. In a Third Respect The Amalekite did it as he pretended at Saul's earnest request out of meer compassion to him to shorten his torment and to free him from dishonour c. but you of your own will fell in a violent way upon this man whom you should have guarded safe and slew him against his will not fearing any danger c. Mark Thirdly Hereupon David justly commanded their execution and cut off their hands that had done the deed and their feet that carried them away with this Present God punishes those offending Members ãâã ãâã ãâã ãâã ãâã Weapons of Wickedness Rom. 6.13 Mark Fourthly Ishbosheth's head was buried with Abner's to be Partners alike in the same Sepulchre as they had been in the Vsurpation and both faln by treacherous bands yet in Hebron where the Patriarchs lay buried 2 Sam. CHAP. V. THis Chapter is a Narrative how David came to be King over Israel as well as over Judah and that without the assistance of Abner or the treachery of those two late executed Traitors the Lord stirring up the hearts of all the Tribes to come unto David in Hebron and to Anoint him King over them and blessing David with success in the beginning of his Kingdom over all the Tribes c. Remarks upon this Chapter are First The Free Choice of David to be King over all the Kingdom of Israel by the Elders of every Tribe making a League with him in Hebron v. 1 2 3. wherein they constitute him King by Vnction not only as neer a kin to them but because he had been a most successful Captain over them and all this was done solemnly before the Lord Swearing reciprocally on both sides in God's presence whereby David on his part obliged himself to Rule the People according to God's Law and the People on their part promised Allegiance and Fidelity to David as their Liege Lord and Lawful Sovereign The Second Remark is Both the time of David's Age at this his Coronation and the time of his Reign in all v. 4 5. where 't is said he was thirty years old when he began to Reign and he Reigned seven years over Judah and thirty three years after the round number over all Israel David is held forth as a Type of Christ here in several Respects as Mark First Israel stood out long in opposition
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâpta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the âârst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
Private ââfe N. B. 1. With Peter Martyr in sacred History we never Read that High-Priests did depose Kings as the High-Priest of Rome hath often done but that Kings have deposed High-Priests as here and Grotius saith the same and that they are but Subjects and stand when the King sits N. B. 2. Mercy ought to be mingled with Justice where any Merit may be formerly found Thus Solomon mitigateth Abiathar's Punishment who in rigour of Law was no better than a dead Man as well as Adonijah and Joab here but Solomon to requite his former kindness to his Father David both in bearing the Ark before him 2 Sam. 15.24 29. 1 Chron. 15.11 12. And in being a Fellow-sufferer with him 1 Sam. 22.20 only banishes him to teach Princes not to write Injuries in Marble and Benefits in Sand or Water c. N. B. 3. The Scripture cannot be broken John 20.35 But must be fulfilled Matth. 26.54 Luk. 24.44 So God's threatning against the House of Eli 1 Sam. 2.31 35. was here accomplished namely the Translation of the High Priesthood from the Line of Ithamar in Eâi and Abiathar to the Line of Eleazar in Zadok Ambrose saith Deus tarditatem supplicij gravitate compensat Though Divine Vengeance seems sometimes to come slow with leaden feet yet is it always sure and comes to strike with its Iron hands which drench deep were they fall This Doom had lain dormant for eighty Years betwixt Eli and Abiathar who must be now punish'd for his Treason and so accomplish that Divine Doom c. The Fifth Remark is Solomon's removing of Joab out of his way with more rigour of Justice ver 28 29 30 31 32 33 34 35. Mark 1. David had caution'd Solomon particularly against Joab ver 5 6. complaining what he had done against David either directly in his over Insolent and Imperious Carriage trampling upon the King's commands when they comply'd not with his Humour or Interest who hath oft provok'd me to Passion 2 Sam. 3.39 and 19.7 c. or Indirectly done to me in his basely Butchering Abner and Amasa to both which I had given my publick Faith for their Security and that when they were about a Treaty of Peace with all the Tribes c. Therefore I refer him under this black Brand to thy Wisdom though he hath been my General this forty Years yet let him not Dye a natural Death N. B. Some Rabbins say Joab had discover'd Vriah's Letters to David's great Disgrace and therefore could never be reconciled to Him for disclosing his Secrets about contriving Vriah's Death But 't is more probable that his putting Absalom to Death still stuck in his Stomach Mark 2. Joab hearing of the Execution of Adonijah and of the Expulsion of Abiathar two of his fellow Arch-Rebels He being the Third and the worst too both as being so stigmatiz'd and branded by David to his Son whereof He might have some notice whereas Adonijah now executed had not been so infamously Characterized as himself was and also as being look'd upon by Solomon with a Squint eye because Joab had despised him and held him unworthy to Reign not only for his scandalous Birth but also for his Childish Youth therefore despairing of any Mercy He ran to the Horns of the Altar ver 28. that they might push away all Executioners of Justice from him and that sacred place might save him as it had done Adonijah Chap. 1.50 N. B. Christ seems to blame Pilate for killing the Galileans at the Altar Luk. 13.1 2. And the Jews for slaying Zacharias there Matth. 23.35 Mark 3. Solomon sends Benaiah to call him thence Joab disobeys the King's command hoping that the King would not dare to pollute that Holy Place with his Blood but his Hope being that of an Hypocrite was no better than the giving up of the Ghost Job 11.20 which is but Cold Comfort He resolves to dye there hoping also it might be some advantage to his Soul but wilful Murtherers such as he had been must have no Mercy shewn them by God's Law Exod. 21.14 Mark 4. 'T is supposed that Joab was haled by force from the Horns of the Altar according to the Direction of that Law of God Exod. 21.14 and then slain both as a pattern to all wilful Murderers not to expect Protection any where and also to expiate the Blood of Abner and Amasa from David who was Innocent of it Joab dies for it and is buried and Benaiah put in his place ver 30 31 32 33 34 35. The Sixth Remark is Solomon's confining of Shimei ver 36 to 40. Mark 1. David's Caution to his Son concerning him ver 8.9 was not out of any Rancorous or revengeful Spirit wherewith David as a private Person durst not Dye and from which canker'd frame many Passages in David's Psalms and in the History of his Life do demonstrate his Freedom N. B. But this Charge he gave as a publick Magistrate to maintain the Honour and Order of Civil Government This Cursing Shimei had Cursed the King with bitter Curses 2 Sam. 16.7 8 c. For which Abishai would have slain him once and again and though David then patiently submitted to it as sent of God and afterwards pardon'd it for his Part 2 Sam. 19.21 23. Yet leaves it to Solomon's Wisdom to Judge of this Publick malicious Fault and to punish him for it at his committing future Offences This Advice was not contrary to David's Oath for then there had been no need of Solomon's Wisdom to find out an occasion for the Future to which his turbulent Spirit will expose him to be paid home for the new and old together Mark 2. Solomon confines Him to Jerusalem at distance from his own Countrey and Kindred amongst whom he might have rais'd some Tumults against the Government He must not stir out of the City neither Eastward to Baburim his old Habitation nor Westward to Gath no way so far distant as the Brook Kidron is from Jerusalem if he did he was a dead Man ver 36 37. N. B. How happy would Abiathar have thought himself in Shimei's Confinement of whom for his Function's sake and his sufferings with David we read not that any doleful Catastrophe attended him as did all his Fellow-Criminals Thus the Lord chastizes his own Children that they might not be condemned with the World 1 Cor. 11.31 But this Cursing cursed Shimei must not be trusted any farther than he may be seen He is kept within compass here close confined N. B. Oh that we could learn to deal so with our own deceitful Hearts and desperately Wicked Jer. 17.9 He that trusts his own Heart is a Fool Prov. 28.26 Mark 3 This Confinement Shimei thankfully owned when imposed upon him as a Favour far more than he either expected or deserved and therefore promised upon Oath to perform it ver 38 39 42 43. where Solomon chargeth him with breaking his Oath his false Heart praised this Law for it's Lenity and promised Obedience
and tired themselves in vain Elijah Jeers and Ridicules both their Persons Actions and Idols taunting them with saying Baal was so busie in pursuing his Foes that he had no leisure of attending his Friends c. N. B. Which teacheth that all Jesting is not unlawful faith Peter Martyr save that only which intrencheth upon Piety and good Manners saying that ãâã ãâã ãâã ãâã ãâã which Paul condemns Eph. 5.4 is taken for ãâã ãâã ãâã ãâã ãâã Salt Jests and Scurrility not for an inoffensive Vrbanity or a pleasant facetiousness of Speech Mark 7. When Baal's Priests end and can do nothing with all their ridiculous Endeavours all the day long then Elijah begins at the time of the Evening Sacrifice ver 30 to ver 40. who no doubt did all by divine Direction He 1. calls the People to come away from those falle Prophets that had so long seduced them unto him the true Prophet of God 2. He repairs the Altar of the Lord which Baal's Worshippers had demolished with twelve Stones representing the Twelve Tribes thereby renewing the Covenant betwixt God and Israel now when Ten Tribes were Apostatized ver 30 31 32. 3. He orders twelve Barrels of Water supposed to be fetch'd from the Sea near Carmel when the drought had dried up all their Land-Brooks to be poured upon the Wood and Altar to avoid all suspicion of any Collusion in hiding Fire any where under such a vast quantity of Water which ran upon the Altar and filled the Trench too that the reality of the Miracle might be made the more manifest by a greater fervency of such a Fire as to lick up all ver 33 34. 4. Then betakes he to Prayer for fire c. 36 37 38. wherein though the Prophets of Baal had cried loud yet this Prophet of God cried louder saying Hear me O Lord hear me well knowing that God and not Baal was the true Prayer-hearing God N. B. The Baalites Prayers had been long and tedious to a deaf dumb and dunghil Deity but Elijah's Prayer was short and pithy charging God with the care of his Covenant of his Truth and of his Glory N. B. Nor did his twelve Stones for repairing the Altar and his twelve Barrels of Water wherewith he filled the Altar and Trenches any less rebuke the Ten Tribes for falling off from the Two in the Worship of God N. B. This is beyond doubt that his strong Crys of Faith did reach the Throne of Grace and soon discover to Israel that Elijah's God was unlike Baal neither talking nor travelling nor pursuing nor sleeping not a God of such a narrow Uunderstanding as unable to mind two things at once But as he is the Creator so the Governor of all things both in Heaven and Earth and hath the command both of Fire and of Water at all times and as an Evidence hereof at this time he first sends fire to consume Elijah's Sacrifice and not only to lick up the twelve Barrels of Water that filled the Trenches by that flash of fire but after gives abundance of Water in a plentiful Rain also to remove the Judgment of Drought and Famine insomuch that when Israel saw the first Sign that God had answer'd by Fire to the Prophet's Prayers they cry out as fully The Lord and not Baal is God the Lord is God and he can give us Water as well as Fire if our Sins hinder not N. B. They might say Oh well is it with us that this fearful flash of fire hath not consumed our own flesh for our Idolatries as it hath done the flesh of the burnt Offering and licked up our Blood as it hath all the Water in the Trench and so they might acknowledge God's Mercy as they did his Power twice over ver 39. Remark the Sixth is the Execution of Justice upon Baal's Prophets and the return of Rain after a long Drought of Three Years and six Months from ver 40 to 46. wherein Mark 1. Elijah strikes while the Iron is hot he takes hold of this Opportunity while the Peoples Hearts were warm with the fresh Conviction of this wonderful Miracle and bids them take those juggling Priests and let not one of them escape v. 40. and kill them at Kishon that their Blood might help to fill that River which their Idolatry had emptied by the Drought N. B. All this Elijah might lawfully do at God's direction and according to God's Law Deut. 13.5 and 18.20 for which like Justice Jehu is afterwards commended 2 Kings 10.28 and probably he had the consent of the King who found them Impostors and was assured of Rain when this Work was done c. indeed Luke 9.55 Our sweet Saviour rebukes that over-hot Spirit which would call Fire from Heaven to consume such as slighted him this he said was not suitable to the Gospel of Peace but Elijah was a Restorer of the Law c. Mark 2. After this Execution of Justice Elijah foretels Mercy was now coming ver 41. saying to Ahab Haste thou from Kishon up to thy Tent on Carmel and refresh thy self there after thy long fasting day The chief cause of the Drought being now removed God will send Rain therefore go eat thy Bread with joy and drink thy Wine with a chearful heart c. Eccles 9.7 For Col. Haânon c. Hebr. I hear a Wind whistling in the Heavens and presaging abundance of Rain He heard this noise with the Ears of his Faith saith Osiander when none else did hear it Mark 3. Ahab now satisfied with news of Rain goes up to his Repast and Elijah goes up to his Prayer ver 42. minding more God's Glory in that great day's Work than his own Refreshment Josephus saith He prayed sitting but 't is otherwise expressed here He put his face between his knees the very posture saith Peter Martyr wherein the Babe layeth in the Womb with his Head between his Knees N.B. This was a Gesture of his deep Humility as unworthy to lift up his Eyes to God of his remembrance with thankfulness how he was brought to light from a miserable beginning at his Birth and now was about to be as it were born again after his three Years and half absconding in the Womb of Providence The Prophet prays for Rain in this posture which strained all the strings of his Head Heart and whole Body well knowing though God had promised Rain yet would he have his Prayer to fetch it and therefore no wonder if the Apostle say He prayed earnestly James 5.17 18. And though 't is not told us what he prayed yet this is Recorded his Prayer was so earnest that he opened Heaven by that Key Mark 4. The Prophet unwilling to break off his Prayer sends his Servant which Vatablus saith was the Widow of Sarepta's Son to watch the first rise of a vaporous Cloud out of the Sea ver 43. Elijah had pray'd saith Sanctius that the Fire might descend immediately for a speedy freeing of his own Faith and for
Earth even out of the Prophet's House saith Peter Martyr for he might have taken Earth out of any part of Israel had he asked the King's leave or at least the Owners None but Elisha's Earth will serve him to build an Altar for Sacrifice in Syria both as a Symbol of Elisha's Jehovah and of Elisha's Miracle upon him which was the only Cure of Leprosie done until the greatest of Prophets Christ himself came into the World N.B. Here was a Zeal saith Piscator but not according to Knowledge which is ordinary in new Converts for God's Law required to Sacrifice only in the Temple unless it be said that was a Law to the Jews and not to Gentiles Remark the Sixth Naaman craves pardon for his former Idolatry ver 18. Dr. Lightfoot reads it The Lord pardon me that I have gone into the House of Rimmon He begs not leave to be Idolatrous for time to come but take it for the future he held it a Sin and desired a Dispensation This he did as a Novice saith Peter Martyr Appearance of Evil ought to be abstain'd from 1 Thess 5.22 God never necessitates any Soul to Sin he should rather have resign'd his high Office than thus halt between God and Rimmon Elisha bids him Go in Peace ver 19. that is thou art yet but a Babe in Religion not capable of Reproof saith Peter Martyr smoaking Flax may not be quench'd Mat. 12.20 see thou keep tight to thy Promise of owning no God but the true God who is to be worshipp'd every where in Syria as well as in Israel let the Syrian Court see thou worships Israel's God upon Israel's Earth and I will Pray that the Lord may preserve thee from offending him in any such way c. The Second Consequent concerns Gehazi's Avarice The Remarks are First The Best of Masters may have had Servants Christ had his Traiterous Judas as Elisha had his Covetous Gehazi who coveted after Naaman's Treasures which his Master had contemned and like a fool talks to himself yea swears himself as if he had been a Magistrate to himself that he would not be such a fool as his Master was to leave him so ver 20. speaking scornfully of the New Convert saith P. Martyr as well as of his own Master and when Naaman was gone but a little way he hastens after him the Devil helping the Agility of his heels Naaman spyed him Running lighted down reverencing the Master in the Servant and cryed Is all well ver 21. Remark the Second This Breathless Runner raps out a false and a forged Lye ver 22. altogether improbable saith P. Martyr that either the Prophet should change his mind so soon or that he would ask such a summ of Silver and such precious Apparel for the poor Sons of the Prophets that fed upon Pottage chap. 4.38 but wise Naaman was not willing to question it being glad of the opportunity to gratifie the Prophet notwithstanding his first refusal so Noble Naaman doubles his desire ver 23. as if it had been below him to bestow but one Talent which amounted to 750 l. Sterling and tho' Gehazi made at first a modest Refusal of Two Talents pretending he was bound up to his Master's prescriptions yet proved it no flat Denial the covetous Servant was sooner prevail'd with than his generous Master ver 16. Naaman names two Talents that the two pretended Prophets might have each of them one as well as two Garments N. B. Thus God presses Gifts on us Joh. 16.24 where Christ saith Hitherto ye have asked me nothing that is nothing in comparison of that much which I have upon my heart to bestow upon you even more than ye can either ask or think Eph. 3.20 and Isa 65.24 Remark the Third So noble is Naaman to the Prophet's Servant that lest he should be over-loaded with this Luggage his own Men must be Gehazi's Porters Yet this crafty Thief permits them not to carry this Lumber within fight of his Master but takes it from them and lays it up in some hidden Hole for his own use ver 24. When he had made all sure he wipes his mouth appears before his Master who asked him whence he came he answered he went no whither out of the house ver 28. He began his Lye to Naaman and ends it to Elisha N. B. Little do Lyars know when once they teach their Tongues to Lye Jer. 9.3 where they will stop Remark the Fourth Elisha discovers the deceit ver 26. saying Hast thou been so long with me and hast not learnt that I have Divine Kisions whereby I saw all the Circumstances of thy Heinous Sin yea and the very thoughts of thy heart designing to desert my Service by purchasing an Estate with these two Talents which I had refused to confirm the new Convert in the Faith of the God of Israel and now hast thou made me an Impostor to him and all our Religion as a meer Imposture doing all in thy Master's name to his worst dishonour Remark the Last He denounces his Doom ver 27. as thou hast his Money so take his Leprosie let this white Coat last thee longer than thy two Raiments got by a Lye even all thy Life and the Lives of thy Posterity How much better saith Dr. Hall had been a light Purse and a mean Coat with a sound Body and a clean Soul Caussinus says the same Sanctius saith Elisha informed Naaman with expedition of all this lest he should stumble at the True God and his Prophet so that it nothing blemished the Repute of Elisha blazed over all Syria c. 2 Kings CHAP. VI. THIS Chapter together with the 7th and 8th do entirely describe sundry Miracles and Oracles of the Prophet Elisha save only the latter end of the last of them which gives a description of Joram King of Judah and of Ahaziah his Son by Athaliah Ahab's Daughter or Sister as some say First Of Elisha's Miracles described in this Chapter and they are three The first is His making Iron to swim from ver 1 to v. 7. The second is His Discovery of the Syrians Ambushments from ver 8 to v. 12. The third is His striking the Syrian Army that was sent to catch him with Blindness and his bringing them into the midst of Samaria and there feasting them from ver 13 to ver 23. N. B. As Elisha's inflicting upon Gehazi such a miraculous Leprosie made his eleventh Miracle so the first of these here is his twelfth Remarks upon it are First The Leper Gehazi is gone from his Master but many more Disciples came in his stead yea they multiplied so that their Meeting-place wherein their Master Elisha instructed them became too little to contain them ver 1. Vatablus and P. Martyr with the Rabbins say this marvelous Increase of the Number of Disciples was not only from the fame of Elisha's Miracles but also from the Removal of Gehazi who had defrauded them of their Dues grudging that any Grist should
Coasts But the Effects of this Royal and Godly Message were twofold for first many of the Ten Tribes Mocked the Messengers They had so long wanted the Meat of God's Ordinances that the generality of them had quite lost their Appetites thereunto they looked upon Religion as so light and frivolous a matter as to laugh those to scorn for so many Fools that stirr'd a foot out of their own Country upon that Account Thus prophane were they become to contemn the Worship of God N. B. 'T is a sad Symptom of a coming common Calamity when Religion is become a Matter not of Form only but of Scorn also Nor was this all if Josephus may be trusted for Truth who says Those Scoffing Israelites did not only Scorn but also Slew the Messengers that Invited them yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem in defiance of Hezekiah's Authority because they lived out of his Dominions However they did thus Ripen fast and became Ready for that Ruine which came upon them a few Years after for this offer of Grace was in the first Year of Hezekiah and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah 2 Kin. 18.10 11. Remark the Fourth But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites for divers of Asher Manasseh and Zebulon Humbled themselves under the sense of their Sins and were more easily drawn to Jerusalem the place where they hoped to find Mercy And according to the Judgments of some Learned Men they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever that the Lord hid them when the rest of the Scorners were all carry'd away Captive However preserved they were if not from the Common Destruction yet from the Common Distraction for God will save the Humble Person Job 22.9 Zeph. 2.3 but the Grace of God did more powerfully operate in Judah than in Israel ver 12. inclining their hearts to an unanimous Complyance to God's and the King's Call Oh how well is God called the Father of Spirits Heb. 12.9 who holds the Spirits of all Mortals in his own hand and turns them which way he pleaseth 'T is said the Lord stirred up the Spirits of Pul and Tilgath-Pileser c. 1 Chron. 5.26 and what a strange Change was wrought here in the Men of Judah's Spirits who so lately had universally complyed with the Idolatrous Orders of Impious Ahaz and now are made as mad and forward for God as ever they had been against him like Paul Acts 26.11 2 Cor. 5.13 Remark the Fifth The Time appointed for this Passover was the second Month ver 2 13 15. which was point blank against the Law of Moses requiring it to be kept in the first Month Exod. 12.2 6. but the Law of Necessity saith Piscator in Cases extraordinary did justifie this Act out of it's appointed Time as it had done before with God's Allowance Numb 9.10 11. The Impediments here saith Osiander were not unlike the Impediments there where the Divine Dispensation was granted for to keep the Passover in the first Month at this Time according to God's first Law was impracticable yea impossible now upon a threefold Account N. B. First The Temple was not purified before the fourteenth Day of the first Month was past seeing they were sixteen Days in cleansing it 2 Chron. 29.3 17. and till it was duely cleansed the Feast of unleavened Bread could not be kept in it Secondly A competent number of Priests could not be got prepared for so solemn a Festival against the first Month for 't is said The Priests were but few and not so forward and free-hearied as the Levites 2 Chron. 29.34 and here 't is said The Priests were not sufficiently sanctified ver 3. for so solemn a service so soon Thirdly Another hinderance from keeping the Passover in the first Month was because the People could not so soon be assembled for its Celebration ver 3. for they could not be summoned until the Temple was purged The Second Part of this Chapter is the observance of this Sacred Service so acceptable to the Lord. Remark the First The Actions of the People both coming up to Jerusalem in a prodigious concourse brought thither by the Holy Hand of Almighty God ver 12 13.53.1 it was a Day of God's Power which made them such a willing People Psalm 110.3 and so forth-bearing they were that the Priests and Levites were ashamed ver 15. and well they might saith Vatablus because they saw their own former backwardness to such a blessed Business Chap. 29.34 now so notoriously upbraided by the forwardness of the Common People nor was this all that was notable in them but the People likewise arose which Vatablus saith signifi'd their Alacrity and broke down all the Altars which Ahaz had erected in the Temple unto his Idols ver 14. Whereas God had but one Altar Baal had many in every Street of the City Jer. 11.13 Remark the Second The Actions of the Priests and Levites 1. 'T is said Then they killed the Passover ver 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron N. B. Oh that we could do so and then come clean to the Lord's Supper 2 Cor. 5.7 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice and then the Priests sprinkl'd it ver 16. as a Type of that Blood of sprinkling that speaks better things Heb. 12.24 3. They supplied the defects of the unclean ver 17. by sanctifying those that came unsanctified having more of desire to partake of the Passover than they had of Diligence to prepare for it either through want of due time beforehand saith Osiander for the thing was done suddenly Chap. 29.36 or it was for want of due Instruction c. and this Work of sanctifying the unclean that God's Passover might not be polluted by the unprepared is Attributed here to the Levites because they were more upright in Heart to sanctifie themselves than the Priests Chap. 29.34 therefore the Levites did stay the Sacrifice fley it and lay it by piece-meal upon the Altar and offered it up to God for sanctifying the unclean which was a Work proper to the Priests but that they had not sanctified themselves sufficiently ver 3. here and again a great number of Priests sanctified themselves ver 24. having then both more Time and farther need to do so saith Vatablus being ashamed to come behind all whose place was to go before all c. Remark the Third The Actions of the King praying for the unclean ver 18 19. Mark 1. The occasion of his Prayer was many of the ten Tribes who had been a long time without God without Law and without a teaching Priest 2 Chron. 15.3 came rudely and irreverently to the Passover for which they some way or
Days might be the more eased yet do as he did according to their Ability which they did likewise not pinchingly but abundantly to make great Heaps of Tythes with Voluntary Vows also ver 6 7 8. Remark the Third When Hezekiah c. saw the huge Heaps of Free-will Offerings besides the Tythes appointed by Law then he blessed the Lord both for his giving such a plentiful Harvest in this Year of Reformation and for his giving such a pious and liberal frame of Spirit to the People in bringing in so much as Store-houses must receive what at present was not spent as Azariah who had withstood Vzziah saith Lyra inform'd and advis'd Hezekiah ver 9 10 11 12 13 14. Remark the Fourth So great was the abundance of the Offerings through the Peoples Bounty and the King's Devotion that there was Maintenance Allotted and Allowed saith Moses Flacherus in a Geometrical proportion not only to the Priests and Levites but also to their Wives and Children from Three Years old and upwards ver 15 16 17 18 19. for their Males were brought so young saith Osiander to learn the Worship of God and to do some small Service in the Temple N. B. The Liberality of the People here both in their ordinary and extraordinary Oblations in making such an heap'd-up plentiful provision for their Priests and Levites and for their Wives and Children also at this time but how Cold and Gasping is our Devotion in this Day In former and Darker Days our Fore-fathers made the Statute of Mortmain to restrain the People from giving any more to the Church finding they stood more need of a Bridle than of a Spur as hath been said before but alas now there needeth no such Restraining Statute the Springs of Peoples Bounty being like Jordan run Retrograde and needs a Spur more than a Bridle Remark the Fifth The High and Honourable Character given to Hezekiah here ver 20 21. for his Sincerity Zeal in God's Service c. is more distinctly Amplify'd in 2 Kin. 18.5 6. where he is commended for his Confidence in God for his Courage in Reformation caused by his Confidence and for his Constancy therein cleaving close to God unto the end so that after him there was none like him that could outdo him in Devotion N. B. no not Josiah himself for he did not fall immediately upon Reforming in the first Year of his Reign as Hezekiah did outdoing all his Predecessors in Removing the High-places whereas Josiah did only follow Hezekiah's Example 2 Kin. 22.1 3. nor did he Die as Josiah did in War Remark the Sixth The Lord blessed Hezekiah with a famous Victory over the Philistins a Warlike People yet recovering from them not only what his Father had lost 2 Chron. 28.18 but much more also 2 Kin. 18.8 great Cities as well as small Watch-Towers bordering on them say Junius and Piscator yea in all other Cases 't is said he behaved himself wisely even in that of casting off the Yoke of the Assyrians which his Father 's wicked Covenant had impos'd upon Israel and which Refusal that King call'd Rebellion in Hezekiah 2 Kin. 18.7 with 16.7 tho' Hezekiah himself confesseth it an Offence 2 Kin. 18.14 yet was it probably no Sin in its own nature for God gave an Independent Soveraignty to the House of David which Ahaz had sordidly Alienated but no way obliging to his Son Had his casting off the Yoke been Sin God would not have own'd him in it but would rather have Reproved him for it by Isaiah who was sent to him about it than Assist him in it and Deliver him from it as he did 2 Kin. 19.20 c. 2 Kin. CHAP. XVIII XIX 2 Chron. CHAP. XXXII ALL these Three Chapters are a Narrative of Sennacherib's War against Hezekiah for his Revolt from under the Assyrian Yoke which Ahaz his Father had voluntarily but weakly and wickedly submitted to bear 2 Kin. 16.7 8 9 and which his Son Hezekiah under no Obligation would not likewise own to undergo therefore Senacherib accounts it and calls it Rebellion and for so doing he wages War against Hezekiah c. The General Remark upon the Narrative of this War is That the Description of it is after the manner of a Comedy wherein there be all the Parts as it were of a Stage-Play As 1st the Prologue or Preamble 2 Kin. 18. from ver 9 to ver 16. 2dly The several Acts in this Play or Comedy as the First Act to wit the Military Treaty betwixt the Embassadors of Senacherib and Hezekiah from ver 17 to ver 37. and 2 Chron. 32. from ver 9 to ver 12. And the Second Act is Hezekiah's going into the Temple c. sending to Isaiah c. 2 Kin. 19. from ver 1 to ver 7. and 2 Chron. 32. ver 20. The Third Act describes Rabshakeh's Railing Letters sent after his Departure 2 Kin. 19. from ver 8 to ver 13. Then the Fourth Act contains what Hezekiah Said and Did upon his Receit of those railing blasphemous Letters 2 Kin. 19. from ver 14 to ver 19. and 2 Chron. 32. from ver 3. to ver 8. Then 3dly comes the Epilogue Catastrophe and Conclusion of the War in the final Event of it both foretold by Isaiah and accomplish'd by the Lord of Hosts 2 Kin. 19. from ver 20 to ver 37. and 2 Chron. 32. ver 21 22 23. This is a Scheme of the whole c. Now follow particular Remarks on the First Part the Prologue of this History The 1st is The Ruine of the Ten Tribes is repeated here again 2 Kin. 18.9 10 11 12. as before in Chap. 17.6 7 c. to teach us more throughly 1. how Israel's Iniquity was their Ruine They began with Calf-worship and this made way for all manner of Wickedness tho' that one Sin made them guilty of All Jam. 2.10 2. How it may be fair Weather with them that fear God when 't is very foul and Stormy to those that fear him not While wicked Hoshea King of Israel was led Captive with his People into strange Countries Godly Hezekiah at this same time sate in safety at home and might keep a Passover in Jerusalem for his and his Peoples preservation Remark the Second Semacherib the Son of Shalmanezer being flush'd with former Success against Israel Invades Judah and Wars against the fenced Cities thereof Lachish c. ver 13. Hezekiah sends a Submission to him thither and out of Pusallanimity not still trusting in God endeavours to make his Enemy a Golden Bridge to go over and be rid of him thereby ver 14 15 16. thus Hezekiah became a Church Robber with Ahaz his Father The strongest Faith may sometimes fail and be overcome with Frailty This Holy Hezekiah must have a Tedder at his Foot to keep him Humble after his heart had been lifted up towards Heaven in his precious privilege of such a none-such Passover Here his Slavish Fear was got above his Heroick Faith When
he saw Sennacherib with his most formidable Forces as appears by the Hundred forty and five Thousand of them slain afterwards Chap. 19.25 had taken many of the fenced Cities of Judah yet not All of them Chap. 19.8 he did but think to win them All for himself 2 Chron. 32.1 but in his conceit of a Conquest of All he was at last Conquer'd himself Chap. 19.28 35. However saith Lavater God would punish Judah for their Idolatry c. notwithstanding the Holiness of Hezekiah let Sennacherib seize upon so many Cities as put the King into this fright which made him Spoil the Temple not only of its Treasure but of its Ornaments also that himself out of Piety in the beginning of his Reign Repairing the Breaches of his bad Father had laid on 2 Chron 29.3 And now out of Fear and Pusillanimity himself takes off to bribe Sennacherib into a Departure tho' he had seen Sennacherib restrain'd by God's Power and Providence from Interrupting him in his glorious work of Reformation until he had finish'd the same 2 Chron 32.1 the King of Assyria had been diverted to other Countries for full eight Years after Israel had been carry'd away Captive seeing his Enterprize against Judah here happened not until the fourteenth Year of Hezekiah Thus it appears the best of Men are but Men at the best this Act of Robbing the Temple better became his Impious and Idolatrous Father Ahaz than such an Holy King as Hezekiah was N. B. But we all need withdrawments to Humble us as well as of inlargements to Help us No sooner is the Spouse of Christ Feasted to the full but immediately after she falls asleep Cant. 5.1 2. The Second Part of this Comedy after its Prologue hitherto are the several Acts thereof and first of the first Act. Remark upon it are 1st Sennacherib Cerberus-like swallows this vast Present to the value of 225000 Pound Sterling upon which say Lavater Lyra and Piscator he covenanted to depart from Judah but having got the Money he breaks his Covenant with Hezekiah whose Sacrilege could have no better success sends Rabshakeh c. with a great Host ver 17. to demand Jerusalem it self to be delivered up to him ver 31 32. This Huge Host was to terrifie Hezekiah c. Remark the Second Tho' Tartan and Rabsaris be named with Rabshakeh being all three great Commanders in the Assyrian Army yet Rabshakeh was the chiefest of them and the best Spokes-man ver 19. whom the Rabbins reckon for a Renegado Jew because he spake Hebrew and some of them are not ashamed to say He was Son to the Prophet Isaiah but proving a dissolute Prodigal renounced the true Religion and ran away to the Assyrians Hierom de trad Hebr. so now he came to be employed by them Grotius thinks this not improbable because his Hebrew Oration had such a strange influence upon the King and his Courtiers Chap. 19.1 with 18.37 and Isa 36.22 with 37.1 Because Rabshakeh Hebr. signifies the Master of Drink therefore Masius thinks this was the name of his Office and that he was the chief Cup-bearer to the King of Assyria Remark the Third Hezekiah upon Rabshakeh's Demand sent his Three Embassadors Eliakim Shebna and Joash to Treat with those Three of Sennacherib's ver 18. to whom Rabshakeh makes a most Railing Oration from ver 19. to ver 25. Mark 1. He begins with a Phrase that savoured of intolerable Pride Thus saith the Great King whereby he derided the usual Preface of the Lord's Prophets saying Thus saith the Great God as if his Great King had been above the King of Kings and Lord of Lords c. Mark 2. After this proud and presumptuous Preface he ridicules King Hezekiah's Confidence in his Prayer to the Lord of Hosts as if it were no better than so much Prittle prattle All thy Prayers saith he can neither give thee Counsel to Contrive nor Courage to Execute any Relief for thy self from us c. Mark 3. He derides his Dependency upon Pharaoh which he only suppos'd Hezekiah did because Hoshea King of Israel had done so before him Chap. 17.4 5. and the King of that Reedy Country did but prove a broken Reed to lean upon and could not save him from Captivity Mark 4. Then this Blasphemer proceeds to affright him the more that as he could promise to himself no Protection from either Pharaoh or from his own Prayers so not from God himself to whom he pray'd because he had thrown down his Altars and so made God his Enemy by binding his Worship saith Grotius to one place Thus he made that a Vice saith Lyra which indeed was a most Laudable Vertue in Hezekiah's Reformation N. B. Had he instanced in his Sacrilege it had been more to the point c. Remark 5. He then challenges him to lie lurking no longer in his Hole and strong Hold but come forth if he durst to Fight in the open Field and whereas he might pretend his want of Horses which he expected from Egypt he proffers him 2000 Horses wherein he jeared him for scarcity of Horses according to God's Law that their Kings might not multiply Horses Deut. 17.16 and for scarcity of Riders too because few Hebrews did therefore learn to Ride c. Mark 6. Then to strike the greaten Terror he pretends a Commission from God to come and destroy his City ver 25. this was fully forged by one who own'd neither God nor his Providence N.B. The Lord no otherwise bidding him do thus saith Piscator than as he bade Shimei to Curse David 2 Sam. 16.10 Indeed God suffier'd it Isa 10.5 but he knew it not c. Remark the Fourth Rabshakeh's Railing Oration was receiv'd with much Reluctancy ver 26. He is requested to speak in the Syriak Language which the People understand not as they do the Hebrew lest they should saith Menochius be too much terrify'd This was no Wise Motion hence some say they were the words of wicked Shebna Isa 22.15 to 19. and not of good Eliakim Isa 22.20 c. Proud Shebna did purposely provoke Rabshakeh to Rail the more that the People might be moved to Surrender thereby But Lyra puts this candid Sense saying Speak no more in the Hebrew lest the People be provok'd by thy Blasphemies and shoot Darts at thee tho' an Embassador c. Remark the Fifth Hereupon Rabshakeh le ts fly his Railing Rhetorick with more outrage than before to the Jews upon the Wall in their own Language pressing a Surrender of the City ver 27 to ver 35. Mark 1. He tells the Soldiers and common sort what Extremities a long Siege would surely reduce them to of eating their own Dung c. Mark 2. He makes a mere Impostor of Hezekiah for deluding and involving them into such matchless Miseries ver 28 29 30. decoying them to yield to his Master and then might they enjoy a blessed Peace and so redeem themselves from the sad Calamities of a Siege that they might
that this History of Esther seemeth to be after Ezra's Time so that could not be while the Temple-building was hindred N. B. 2. Some Rabbins say the Synagogue of the Jews to whom Mordecai wrote Letters Esth 9.20 was the Author of it But N. B. 3. 'T is the concurrent Conjecture of most Interpreters both Hebrew Greek and Latine that Mordecai himself was its Penman who being a man of God an Eye-witness and a principal Actor in this whole History therefore none so proper and prepared as he for it Besides Serrarius saith Queen Esther her self did contribute to this work who also had the Holy Spirit N. B. 4. Mordecai wrote this Book of Esther yet names not God in it tho' he had many occasions of mentioning that Sacred Name as in prayer fasting and dependance upon God for his Deliverance from most eminent Dangers c. The Reason supposed for his not naming God in it was lest this Book going abroad among the Pagans should be abused as Gen. 1. ver 1. was by them putting in Asima that Samaritan Idol 2 Kings 17.30 instead of Elohim as Aben-Ezra relateth From this corruption of the first verse in the Bible this word Asima afterwards was corrupted into the word Asina which signifies an Ass and from thence the Pagans slandered the Jews that they worshipped an Ass's Head Mordecai foresaw it and prevented this corruption by the Samaritans therefore names not God in this Book This is the more probable because such a mistake some Heathens made of the Hebrew word Jerusalem by making it in bad Greek ãâã ãâã ãâã ãâã ãâã Hierosulon which signifies Sacrilege c. N. B. 5. This History holds forth the Inconstancy of Human Affairs The lofty Luminaries of a worldly Heaven do fall into an Eclipse and the lowly Shrubs of the Earth are elevated to the Stars Behold here Humility advanced to the Throne and Ambition in its ãâã ãâã ãâã ãâã ãâã Zenith and Highest Exaltation is hanged upon the highest Gallows This teacheth that the Great Ones of the World ought not to rely upon a Fortune of Ice but to fear every thing Job 3.25 and that the Godly Poor tho' never so low and miserable ought to despair of nothing 'T is the work of Almighty God to look on the Proud and bring him low Job 40.11 12 13. and to lift the Poor from the Dung-hill and set them among Princes 1 Sam. 2.7 8. N. B. 6. Some say Mordecai had a Prophetick Dream wherein he saw a most Dreadful Tempest of Thunder Lightning and Earthquake which was followed with a fight of two fierce Dragons sending forth horrible Hissings many Nations looking on and expecting the Issue of the Combat Then he saw a small Fountain which soon became a great River attended with a Light growing so great as that of the Sun and thereby the Earth was both watered and illuminated Mordecai learnt the Interpretation of this Dream by the great Combat he had with Haman and in the Exaltation of his little Niece Esther that was promoted to so high a Splendour as to Refresh and Englighten her own Nation and others c. The Third General Remark is concerning the Time of this History which 1. Munster Mercator Canus Cedrenus and Vatablus place in some time of the Captivity But 2. All others do unanimously affirm it to be after their Return yet before the Time of Alexander the Great and while the Persian Monarchy stood in its Grandeur moreover 't is said expresly ver 1. in Ahasuerus's Reign Now come we to the Particular Remarks upon Esther chap. 1. which may be reduced to two Heads First The Causes and Occasions of Esther's Advancement And secondly The Occurrences attending the Banquet that occasion'd it all which Dr. Lightfoot doth fix for Time the next following the History of Daniel chapters 10 11 12. Remark the First upon the first Part is the Person who made this sumptuous Feast was the Persian Monarch who is call'd Ahasuerus a Median and Artaxerxes a Persian name saith Bonartius from Dan. 9.1 and Ezra 4.6 7. common Names to these mighty Monarchs 'T is not of necessity to know which of those Persian Kings this was so much controverted among the Learned The Rabbins in Sedar Olam say it was Cambyses call'd by those common Names as is aforesaid upon Ezra 4.6 7. However he was a greater Potentate and Prince than either Cyrus or Darius before him were who had but One hundred and twenty Provinces Dan 6.1 whereas this King had added seven more by his Conquests of India and Ethiopia ver 1. here yet in all his Reign saith Dr. Lightfoot the building of God's Temple lays forgotten Hereupon divers Jews who had gone up to Jerusalem in the first of Cyrus return back during this Disturbance to their old Residences in Babylonia or in Persia again c. among whom were Mordecai with his Niece Esther to do good unto his Country-men abroad when he could no longer help them at home Remark the Second This great Conquerour elevated with his late Conquests of seven more Provinces makes a most sumptuous Feast for all his Nobles c. ver 2. to gratifie them for their former Valour and Victory 'T was a None-such Feast in respect of the number of its Guests largeness of Preparation and continuance of Time for it lasted half a year long and seven days longer in Shushan ver 3 4 5 c. And this he did also to demonstrate his own Splendour and Glory N. B. Tho' this Feast lasted long yet had it an end but so hath not the Feast of a good Conscience Prov. 15.15 Remark the Third Tho' there was much that was Blame-worthy and justly to be condemned at this None-such Royal Feast such as 1. Vain-glory. 2. Prodigality 3. Mis-spending of Time 4. Neglect of Business 5. Contempt of the True God not once acknowledged either by the King or any of his Guests 6. The mad Merriments and profane Jollity and Jovialty for so long a time practised without the least Note of Sanctity or Respect to God's Glory as Merlin well noteth yet something there was very Laudable and rightly to be commended that this King together with his lawful Liberality to his Peers and his comely Courtesie to his People did prescribe by a Law that every man should only Drink what he thought good without either stint or force As there was no Restraint from Sufficiency on the one hand ver 6 7. so there was no Constraint to a Superfluity on the other hand ver 8. This King's Law was that none should compel another to drink more than he listed N. B. 1. Masius reads it none did compel another to drink according to the Law of the Persians which allowed forcing of drink among that loose People this Law Regulated that N. B. 2. Erpenius bewails the Luxury and Intemperance of our Times seeing the Roaring-Boys so they will needs be call'd by a woful Prolepsis Here for Hereafter in Hell when Fire
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
stretâh their Liberty so far as they may do oft as 't is said of Travellers over Lincoln-shire Washes go farther than they should A Man must not in some Cases do all that he may by leave do the Jews here did justly observe that Rule of the Philosopher Posse nolle est nobile though they might have slain the Women and Children yet they nobly declined to do so as may be charitably hoped furbishing the Sword of Justice with the Oyl of Mercy and medling only with those that molested them in their heat of Execution But their refraining from taking the spoils of the slain is oft repeated here to their great Commendation Remark the Ninth The Reasons of their so refraining are rendred by Drusius Erpennius Menochius A Lapide Grotius c. As 1. Lest they should seem to be acted by a covetous Desire of enriching themselves by other Mens Goods like Thieves and Robbers rather than by a Zeal of Justice in their own necessary Defence so resolve to Act like God's Executioners 2. They were desirous not to damnifie but to gratifie the King that the spoils of his Subjects might all come into his Coffers and that his Treasury might be augmented by his Courtesie to the Jews 3. They might spare the spoils for the maintenance of those Women and Children whom they had in Mercy spared yet in Justice had slain their Husbands and Fathers 4. To shew a difference 'twixt those that fear God and those that fear him not Therefore they would not deal with their Enemy so ill as it was apparent that their Enemies designed to deal with them had they faln into their hands they intended to destroy them root and branch Chap. 3.9 and Haman is one of those cruel Enemies who said Come and let us destroy them from being a Nation that the Name of Israel be no more remembred Psalm 83.4 5. That they might be like their Father Abraham in their Military Actings who solemnly vowed not to meddle with the spoils c. Gen. 14.22 6. That they might be like God himself who in the midst of his Wrath remembers Mercy Hab. 3.2 7. Mordecai had admonish'd them how ill Saul had sped with his spoils of Amalek so Aohan with his Wedge of Gold and Babylonish Garment c. His Wedge of Gold served only to cleave his Body and Soul asunder and his Babylonish Garment proved his winding Sheet For these Reasons the Godly Jews would not desile their Fingers with the Spoils of their cursed Foes N.B. Lest they should be justly taxed for that for did Sin of Covetousness which is call'd Idolatry Col. 3.5 and so unbecoming the Saints as it may not so much as be named amongst them Eph. 5.3 and some do observe no Godly Man in Scripture is taxed for Covetousness c. The Third Part of this Chapter is the Consequents of all this Remark the First The Godly Jews had solemnly sought God's Favour by Fasting and Prayer in their Time of most eminent Danger Chap. 4.16 17. now having received a gracious return in that sweet Providence of God Turning all things to the Contrary ver 1. God sending from Heaven to save them Psalm 57.3 and altering the Scene all on the sudden with help at a Pinch in a glorious Deliverance Now the Feast of Purim is instituted wherein most solemnly they might Praise God their Deliverer ver 17 18 19. for his turning their Sighing into Singing their Sadness into Gladness their Mourning into Musick their Tears into Triumph and for his bringing them from the Jaws of Death to the Joys of Life c. Remark the Second The Time when they kept this Thanksgiving Day Namely the very next Day after their Deliverance N.B. They would not defer it so much as one Day longer but did strike while the Iron was hot and while the Sense of God's matchless Mercy lay with both weight and warmth upon their Hearts They durst not disobey God's Command Slack not to pay thy Vow c. Deut. 23.21 Now now David pays his Psalm 116.18 for God may construe Delaying for Denying Hag. 1.2.4 yet this must be observed that the Jews in the Country who lived in unwalled Towns but had God to be a Wall of Defence to them ver 19 kept their Feast upon the fourteenth Day at the same time while the Jews in Shushan were destroying the remainder of their Enemies that could not be caught upon the thirteenth Day therefore were they in the City constrained to keep their thanksgiving upon the fifteenth Day for till then they had not rest c. Remark the Third The Manner and Matter of their keeping their thanksgiving Days by the appointment of Mordecai Mark 1. Mordecai the good Magistrate writes the Letter of Injunction to injoin all the Jews in a strict Observation of both the fourteenth and fifteenth Days yearly for themselves and Posterity ver 20 to 29. The Apocrypha calls it Mordecai's Holy Feast 2 Mac. 15.36 and Drusius saith the fourteenth Day was call'd Festum sortium minus the lesser Festivity of Lots and the fifteenth Day Festum sortium majus the greater Festivity of Lots c. Mark 2. As Mordecai was the Author so the Manner of managing these Festivals was with solemn Sacrifices of thanksgiving to the Lord for this marvelous Salvation and though they were far from the Temple where their Sacrifices should have been offered according to God's Law so could not do what they ought yet well knowing they ought to do what they could in paying their Vows of Praises to the most High even the Calves of their Lips Hos 14.2 this was accepted Psalm 50.13 14. Mark 14.8 for a reasonable Service Rom. 12.1 and they feasted also exhilarating and chearing up their Spirits which had long laid low with a liberal use of Creature-Comforts sending Portions to the Rich out of Courtesie and to the Poor out of Charity Mark 3. The Matter of their Devotion upon those two days was in General they consecrated this Time as an Holy Rest unto the Lord wherein to testifie their thankfulness to him for his so lately and miraculously restoring to them their Lives Liberties and Estates more particularly in reading this History of Haman and repeating among themselves this signal Deliverance in all the stupendous steps of it such as were Haman's Lot casting Esther's supplicating Ahasuerus's reading the Chronicles Mordecai's advance thereby c. Osiander's Opinion is that the Jews spent the fourteenth Day in Fasting and Mourning as a memorial of that desperate danger they had been in and the fifteenth Day in Feasting and Gladness for delivering them from so great a Death Psalm 30.11 2 Cor. 1.10 Remark the Fourth A second Letter is sent supposed at the return of the same time the next Year signed by Queen Esther as well as by Prince Mordecai to confirm those Days of Purim a Name notable to inmind the Jews of their noble Deliverance and to perpetuate the Memory of that Mercy unto all
the most Exact Edition of the Law and of the Prophets and the whole Canon of Scripture to his own time However he was a Scribe both well Instructed himself and Instructing others to God's Kingdom Matth. 13.52 Remark the Second The Threefold Favour this famous Scribe found 1st With the King of Persia who granted him all his Request ver 6. giving him more and greater things than he durst desire and denied him nothing that he desired which doubtless was saith Sanctius that Jerusalem might be Restored c. tho' it be not expressed yet is it implyed in the King's Decree ver 13 c. 2ly With the Jews for many of them were excited by his Example and Authority to a Resolve for a Return ver 7. both some People of the other Tribes saith Masius and more especially such Jews as had not been willing to walk home with their Brethren when Cyrus's Decree did set them at liberty saith Wolphius but still stuck fast in the Kingdom of Babylon 1 Chron 4.23 And 3ly He found favour with God himself whose good Hand was for good upon him ver 6 7 8 9. God's sweet and singular Providence was both watching over him and working for him both in inclining the heart of the King towards him to grant all his Requests yea and more than he Requested c. and in stirring up the Hearts of the People also for Accompanying him in his Resolve to Return Thus the Lord is with the good 2 Chron. 19. last Remark the Third The Time when Ezra's Return was resolved to begin It was upon the first Day of this seventh Year of Darius and of the first Month of that Year ver 7 8 9. and Chap. 8.15.23 Ezra prepared his Heart in the first place ver 10. knowing that it being Rude by Nature must be Reformed by Grace saith Wolphiâs an Instrument out of Tune must first be Tuned before it can make any Melodious Mufick And then he prepareth all necessary Accommodations for his long and tedious Journey both in his own behalf and in the behalf of the many that were to Accompany him He then began his March upon the first Day of the first Month which is our March Month and reach'd not to his Journie's end to wit Jerusalem until the first Day of the fifth Month which is our July so that they were four Months in their Travelling-work wherein they had many a weary Step c. Yet that which supported both Ezra and his Fellow-Travellers was that they shortly should see the Face of God is Zion Psal 84.7 which was a better support than that of Popish Pilgrims who after all their Hardships Wants and Weariness have nothing but the sight of some Dumb Idol Let none be weary with walking to see God in his Ordinances Remark the Fourth Ezra's Diploma Regium or Royal Commission his Charter or Lââters Patents penned altogether in the Chaldee Dialect from ver 11 to the end of v. 26. Mark 1. Artaxerxes Darius styles himself in this Commission The King of Kings v. 12. which tho' 't is too oft ambitiously assumed yet is it too lofty a Title for any Mortal Monarch seeing it is the proper Style of the Son of God our Saviour 1 Tim 6.15 Rev. 1.5 and 17.14 and 19.16 by whom all Kings Reign Prov. 8.15 and vain vaunting Nebuchadnezzar was made to know it Dan. 4.35 Mark 2. This Greatest of Kings as Vatablus calls him gave his Royal Letter of License that all the People of all Ranks that were allyed to the God of Heaven and minded of their own free Will ver 12 13. to return into their own Country out of the Land of their Captivity He invites all saith Wolphius but would compel none nor will he detain any that were desirous to depart c. Mark 3. This King with the Advice of his seven Privy-Counsellors Constitutes Ezra to be his Grand Visiter of his Diocess or Province of Judea to make Enquiry who there lived according to the Law of God that he might encourage them and who were transgressors of God's Law that he might punish them ver 14. N.B. Some suppose this King was thus well Instructed both by Queen Esther and by Priest Ezra Mark 4. The King Impowers Ezra to carry away all the Silver and Gold that either he or his Nobles had freely contributed for God's House and Ezra's Use ver 15. and to make Collections among all the King's People for the good of the Jews to buy Sacrifices c. ver 16 17. yea and he restores such Vessels of Gold and Silver as had not been restored before c. ver 18 19. That he was as Kind as a King may well be said of this King Mark 5. The King in this Commission commands all his Treasurers of the Tribute on that side Euphrates where Jerusalem was to supply Ezra with whatever more he needed ver 20 21 22. particularly they must disburse out of the King's Treasury thirty seven thousand five hundred Pound Sterling and out of his Store-houses a thousand Bushels of Wheat in our Measures and three Tuns and half an Hogs-head both of Wine and of Oil according to common Computation Yea and Salt without Measure because it was required in every Sacrifice Lev. 2.13 as well as for Food Mark 6. How Liberal was this King towards the House of God and his Service And how loath was he that any part of God's Worship should be neglected by his denying due means thereunto saying Why should there be Wrath c. ver 23. what could this King say more to Seal up his good Affections to that good Work in Hand He discerned neglect of Duty would expose him and his to Divine Displeasure either by the Light of Nature or rather by the Instruction of Ezra Chap. 8.22 N.B. This Pagan King that so oft said to Ezra thy God but not once my God which was great Pity will rise up in Judgment 1. Against Pinch-penny Professors that are so narrow-soul'd and so strait-fisted as though they have heaped up Hoards of Money at home yet are such hold fasts abroad as to have no Quick-silver or Currant Money for God and good Vses c. And 2. How will he rise up against worship-scorners that do say as much in the Devil's Language What have we to do with thee Jesus Matth. 8.29 Darius durst not neglect his Duty for fear of God's Wrath Jer. 10.25 Mark 7. This Commission of the King to Ezra 1. Exempted all the Ministers of God's Temple from paying Toll c. ver 24. accordingly it was the Zeal of our Ancestors who made that Law Ecclesia sit libera let Church-men be free from Exactions c. And 2. Ezra is authoriz'd to make Judges as Exod. 18.21 22. such as understood God's Law as Ezra did so could instruct the Ignorant ver 25. Remark the Fifth and Last Magistrates may Act against Men in Matters of Religion Darius here interposeth with his Penal Laws in subserviency to the Law of
three following Maladies for so soon as Nehemiah returned he found all the Frame which he before his departure had framed to be run out of Frame and notoriously disjointed so falls afresh to Reform that as the Devil and his Instruments had notably bestirr'd themselves in hurling all into a Confusion and Deforming during his short absence what he had Reformed so he upon his return as notably bestirrs himself to Reform what they had Deformed Remark the Fourth Some good Souls to free themselves from the guilt of sinful Silence inform Nehemiah what Eliashib had done This they did not to Disgrace but to Reclaim him and not suffer Sin to lie upon him this is Hatred Levit. 19.17 This Information put the good Man into a Paroxysm ver 7 8. into a pang of Passion that so Sacred a Place should be Polluted by Tobiah one who in many respects ought not to come there 1. being no Preiest 2. but a Stranger and not so much as an Israelite 3. One of the worst of Strangers a cursed Ammonite and 4. the worst of Ammonites a cruel Enemy to God's Church No wonder if his Spirit was moved ãâã ãâã ãâã ãâã ãâã as blessed Paul's was at the Idolatry of Athens Acts 17.16 seeing this Pollution was performed by the permission of the High-Priest himself who ought to have punish'd the like Prophaneness in others and to Reform it c. Remark the Fifth Hereupon this Holy Man casts forth Tobiah's Vnholy Houshold-stuff out of the Holy Place tho' his Stuff was Stately and so Copious as to furnish many little Chambers of the Levites the Partitions whereof were all pull'd down by Eliashib's order to make only an Apartment for his Alley Tobiah a Room capacious enough to receive his Rich Furniture yet out all goes by this good Man and when thaââas done the Levites must Purifie it according to the Law Numb 19.9 and then fill it again with such Sacred Stuff ver 9. as God had appointed N. B. Oh that we could learn by this Example to empty our hearts of Sin and being Purified get them fill'd with Grace Acts 15.9 The Second Part of this Chapter relateth likewise the Second Malady together with a Second Remedy ver 10 to 14. Remark the First Relating to the Malady to wit God's Ministers were defrauded of their due Maintenance allowed them by God's Law As the People had heard out of Moses's Law that no Ammonite must enter God's House c. ver 1. this had startl'd them about Tobiah's Entertainment c. so they had solemnly Sworn that the Levites Portions should be duly and truely paid lest the House of God should be forsaken by them Chap. 10.37 39. Now is Nehemiah as much startl'd to find them guilty of gross Perjury in detaining the Levites Dues and forcing them thereby to forsake the City and shift as they could in the Country N. B. Want of maintenance forceth Ministers to leave their Charges saith Wolphius and pick up a livelihood out of Rustick labours c. Remark the Second Many Conjectures are made why the Portions of the Levites were not paid as 1st The People would not pay them tho' they had lately sworn to do it because the High-Priest Eliashib was now corrupted and they might think he had corrupted the Levites under him Like Priest like Levite therefore they detain'd their Portions that they might not be maintain'd in their corrupt courses 2ly They saw that Eliashib took those Portions paid in as he had done the Levites Chambers and converted them to his own private Service employing them for the entertainment of Tobiah and his other great Allies 3ly Saith Wolphius they might be sensible that Tobiah himself or some of Tobiah's Servants made a Seisure on them for their own proper Service which was a prophaning of Sacred things and therefore they abhorred the Offerings of God as others had done upon the like occasion 1 Sam. 2.17 When the High-Priest was so bad they might well think that the Levites were little better if the Head of a Fish do stink the Body soon catcheth the putrefaction c. But 4ly It might be saith Wolphius from the Covetousness of the People who took this occasion of advantage to reserve those Portions to themselves contrary to their late Solemn Covenant Chap. 10.37 N. B. Oh how apt are Men to Argue God out of his own Dues and how witty will Persons be with Excuses to save their Purses Remark the Third Those Levites that were thus defrauded of their Dues were truly Religious for 't is expresly said ver 10. that they did their Work and therefore were worthy of their Wages N. B. Even of that double Honour due to them 1 Tim. 5.17 the Honour of Countenance and the Honour of Maintenance which the Magistrate must manage or Religion will run towards Ruine as it did here till Reformed c. Remarks relating to the Remedy are First Nehemiah's Expostulation with the Rulers ver 11. wherein he sharply Reproved them for their Remissness and setting loose the Golden Reins of Ruledom swaying the Sword of Justice in vain which Wolphius calleth the chief cause of all this culpable Miscarriage insomuch as their passive connivence at least suffer'd all this Sacrilege Nor did Nehemiah rest in Words only but he added Deeds also in collecting all the scatter'd Levites from their Country Glebes into Jerusalem that Gods Service might no longer be neglected and his displeasure provoked for breaking their Covenant Chap. 10.38 39. setting them all in their own Stations to exercise their Offices Remark the Second This Remedy removed the Remora's ver 12. for then all Judah brought in the Portions of the Levites not only because they now were satisfied that they would be applied to their proper Use and no more Abused by Eliashib c. as before but more especially from that Veneration they bare to their good Governour 's Authority N. B. Luther complaineth If there were no Compulsory means by the Authority of Magistrates for the maintenance of Ministers and were they barely left to the Peoples Benevolence they would meet with a sorry pittance and be but poorly maintain'd But here Nehemiah's Authority brought in all sorts of Tythes into a Publick Treasury v. 12. a Place purposely appointed saith Piscator for their Reception Remark the Third Moreover Nehemiah constituted such Treasurers as were accounted faithful by common Fame for no Man saith Grotius can Deceive all Men because he had found the former Trustees perfidious in their Trust but these faithful Men he was confident would make a due Distribution ver 13. N. B. 'T is a point of very high Honour to be found faithful in Places of great Trust Numb 12.7 2 Kin. 12.15 and 22.7 2 Chron. 19.9 and 31.12 and 34.11 Neh. 7.2 and 't is Honourable to be accounted Faithful as here and 1 Tim. 1.12 to be so is the duty of all Stewards 1 Cor. 4.2 And those Treasurers here dealt faithfully 1. In Receiving readily 2. In
by the People as those Maccabees yet the Chief Government was principally Seated in their Sanhedrim commonly so call'd or Synedrium or Senate as Josephus and other Jewish Writers testifie in which tho' some of the Tribe of Levi c. were mixed with the Tribe of Judah yet that Council had their whole power to Sit and Act from Judah's Tribe and so the Scepter did not depart from it but still remain'd in it Remark the Second Learned Diodate saith That seeing this Name Asmoneus which was Mattathias's Name signifies Baron or Great Lord in Hebrew therefore 't is probable He and those Maccabees his Sons might look upon it as some sign of a modest Honour and Domination tho' through Corruption it grew up to the height of Soveraignty in Simon one of the Sons in his Time and afterwards to Absolute Royalty joined with the High Priesthood in Aristobulus and his Successors but more of that in its proper Place Paraeus tells us that this Mattathias was but a Priest and a private Person yet when he saw all the Villanies acted by Antiochus in the Holy City he was stirred up to take up just Arms against him and was the first Man that gave a stop to his overflowing Fury in defence of his Country's Laws and when dying in a good Old Age he left and laid God's Charge upon his five Sons to prosecute with their utmost vigour the good Work he had begun but Prideaux makes it an Inquiry Whether Mattathias might himself execute an Apostate Jew by the Altar out of his zeal seeing he was no Magistrate N.B. No doubt but he did better in informing the Jews that they might lawfully defend themselves upon the Sabbath-day after many of them had been Murther'd by the neglect of it when Assaulted by the Enemy Remark the Third His Son Judas call'd Maccabeus succeeded him from whence sprang the Maccabean Principality saith Paraeus Annexed to the High-Priesthood which lasted unto Herod's Time This Priest's Son that began the Principality of the Maccabees was compared to a Lion for Strength to a Giant for Fight and to a Devouring Flame for driving all down before him and who always went to Praying before he began any one Battel and by the power of Prayer annexed to his Spirit of Courage He discomfited many vast Armies of his Adversaries As 1. Apollonius 2. Seron 3. Ptolomy 4. Nicanor 5. Gorgias and 6. Lysias 2 Macc. 4.57 and 6.46 c. Then having obtain'd all these wonderful Victories without the loss of one Man on his side or even to a Miracle saith Paraeus not so much as one of his Soldiers Wounded he purgeth the Temple of that Idol Jupiter Olympius and all other Abominations that Antiochus had polluted it with then having purified it according to the Law in Memory thereof he appointed the Feast of Dedication which our blessed Saviour saith Dr. Prideaux did afterward honour with his Presence John 10.22 N.B. As Christ did so then when the Temple was purged from the Pollutions of Antiochus that little Antichrist Oh how Glorious will Christ's Presence be in his Temple when it shall be throughly purged from all the Abominations of the grand Antichrist c. Remark the Fourth Valiant and Victorious Judas being basely Deserted by his own Men when he with 800 gave Battel to Bacchides's with his 20000 Foot and 2000 Horse yet had almost saith Cluverius won the Field and had wholly Routed the Right Wing c. was himself without his Run-away Men soon inclosed over-power'd and slain by the Left Wing Then his Brother Jonathan succeeds him who with an handful of Men breaks through Bacchides's great Army endangers the General himself in his Eruption and slays 1000 Enemies in his passage swam over Jordan with his Company and so quitted himself 2 Macc. 9.18 37. Josephus lib. 13. cap. 1. Cluverius Paraeus c. but he and his Sons being slain by Treachery his Brother Simon Priest was struck with a Dead Palsie by an Hand from Heaven as he was Demolishing the Sepulchres of God's Prophets in the Temple and after Tryphon the Vsurper had cheated him of 100 Talents and after he had Ruled in Peace by making Peace with the Romans to over-awe the Syrians he at last was basely betray'd at a Banquet in Jericho by Potolomy his Son-in-law whom he had made Governour of that City Then the third Brother Johannes Hircanus succeeded and Reveng'd the Murther in whose Principality and Priesthood Antiochus besieg'd him in Jerusalem in that Sabbatical or seventh Year wherein the Land rested from Tillage so that there was a sore Famine in the City but Hircanus buys off the Siege with a summ of Money wherewith he was supply'd out of David's Sepulchre Josephus Antiq. 2 Macc. 13. and 14. and 15.16 after which he Demolished that Mock-Temple of the Samaritans upon Mount Gerezim after it had stood 200 Years and utterly razed Samaria for its fighting against the Jews and in his Time saith Paraeus arose those three famous Sects of the Pharisees Sadduces and Essenes N.B. The last of which from Asa Hebr. to consider were a sort of Monks pretending all for Contemplation c. and had all things in common amongst them This was that Hircanus who besieg'd Treacherous Ptolomy in the Castle of Dagon but left the Siege at the woful sight of the Tortures of his Mother who notwithstanding did animate him to pursue his purpose Jos Antiq. lib. 13. cap. 14 15 16. Here follows the Third Dynasty in Judea Hitherto the Maccabean Family the Asmonites had contented themselves with the Title of Chief Princes and of High Priests but now they affected the Crown-Royal Remark the First Aristobulus the Eldest of Hircanus aspir'd at his Fathers Death to be Adorned with the Royal Diadem in order hereunto he first slew his Innocent Brethren at the instigation of his Ambitious Wife Salome and then starved to death his own Mother pretending she aimed at the Kingdom for which unnatural Acts saith Cluverius his own Conscience did so Torture and Torment him that he soon died most miserably after he had Usurped the Kingdom but one Year verifying that Saying in Job The Triumph of the Wicked shall be short Job 20.5 This Hypocrite was the first Priest or Levite that presumed saith Dr. Willet to wear a Crown tho' never any of the Tribe of Judah Usurped the Mitre or presumed to the Priesthood as saith the Apostle Heb. 7.14 yet this Priest changed both the Priesthood and the Principality into a Royal Kingdom N.B. He made himself the next King to Zedekiah after the Captivity no wonder if he so soon vomited out his bloody Soul yet this Succession of Kingship continued in his Line until Herod when Christ came Remark the Second Paraeus and Cluverius give this Account of the following Royal Successors 1. Alexander Jannias succeeds his Brother Aristobulus in the Throne when his Sister-in law Salome had released him out of Prison for which he Marry'd the Widow and made himself
noble stock of David's Royal Race yet lived she but in an ignoble State as the World deemeth being but a poor Maid and matched to a common Carpenter Yea at her Purification though she was rather sa ãâã ãâã or perfumed than polluted by bearing Christ this blessed Virgin was not Rich enough to bring a Lamb according to the Law Lev. 12.8 but brought a pair of Turtles only Luke 2.24 Note well None ought to be contemned by others or disconsolate in themselves because of want when the Mother of our Lord was no wealthy Queen but a poor Virgin not worth a Lamb As this cuts the Coxcombs of such as vaunt of their vain Gentility So it Comforts poor Christians who may be more happy in Russet than in Tissue in Raggs than in Robes Sâysna the poorest was the purest Church I know thy Poverty saith Christ but that is nothing Thou art Rich Rev. 2.9 N. B. Note well Mary Anagram Army How well her Name an Army represents In whom the Lord of Hosts did pitch his Tents Herbert All the Daughters of Jacob desired Marriage and offspring especially now to bring forth the Messiah Mary must be espoused to a just Man to provide things honest in the sight of all Men Phil. 4.8 to secure her Reputation of Innocency about her great Belly We must shun all appearance of Evil. 1. Thess 5.22 especially that the Devil might not know when Christ was born well knowing that He must be born of a Virgin from Isa 7.14 saith Ignatius No sooner did she submit to God's Will saying Behold thy Handmaid c. Luke 1.33 but she conceived so then are we most capable of Coelestial Incomes when we yield to God in a Promise The second Head to be handled is the Time when Christ was born This is express'd in Scripture by 1. General 2. By particular Terms First The General we find Gal. 4.4 5. When fulness of Time was come c. that is when the season appointed by the Father for accomplishing his Promise of sending forth his Son ver 2. appeared then Christ appeared also Three Grand Remarks are here comprehended N. B. Note well 1. There is a fulness of Time for the accomplishment of all God's Promises 2. This fulness of Time as it hath brought forth already the grand Promise of the Old Testament to wit of sending his Son and that of the New to wit of sending his Spirit so it is still a coming to bring forth the Promises of the latter Day not yet accomplished 3. When the fulness of Time is come for accomplishing other Promises not yet accomplished Then shall all God's Promises infallibly have their full accomplishment From these three Corollaries various Inferences do arise As 1. A Word of Caution that God Times all things wisely He does all things well Mark 7.37 This great Truth that Divine Philosopher in the Heathen World Plato was not Ignorant of who could affirm as before that the great God wrought all his Works ãâã ãâã ãâã ãâã ãâã by Geometrical Rules that is in Number Weight and Measure As God never comes too soon so He never stays too long in his way either of Mercy or Judgement Every thing is beautiful in its season saith Solomon Eccles 3.11 Zachary must be Dumb till the Day the thing promised was performed Luke 1.20 and 62. Christ was born in due Time as 't is said He died in due Time Rom. 5.6 and He will come again to save us though ungodly in due Time too v. 8 9. Deut. 32.35 36. 1 Pet. 5.6 and we shall reap in due season if we faint not Gal. 6.9 2. This is a Word of Counsel to waiting Work to wait on God in Duty which is blessed Work who waits on us with Mercy as most wisely both knowing and chusing the best Times wherein to deal forth his Favours Isa 30.18 God both hears Prayer and saves his People in the most acceptable Time Psalm 69.13 and Isa 49.8 Hence Jacob willingly waited for God's Salvation Gen. 49.18 and old Simeon for Israel's Consolation Luke 2.25 when he had his armful of Joy ver 29. The Vision is yet for an appointed Time Hab. 2.3 The Souls under the Altar must rest for a season Rev. 6.10 11. and Joseph must tarry the Time till his Word come Psalm 105.19 and so must Israel in Egypt Exod. 12.41 and the Jews in Babylon Dan. 5.30 Sion's Salvation hath a set Time Psalm 102.13 We must tarry for it 3. It also affords a Word of Comfort Though we meet not with Mercy whether Personal or General at our expected Time yet will it certainly come at God's appointed Time We may set down one Day in our Kalendar and God sets down another in his Though we meet not Mercy wherewith we would be early satisfied Psalm 90.14 to Day or to Morrow this Winter or next Summer c. Jer. 8.20 yet sure I am when fulness of Time comes God's Promise of saving Jacob Jer. 30.7 c. shall certainly be fulfilled We should not be short spirited in thinking God's Time which is the best Time tarries too long The Bethalians in Judith's Story limited God to five Days for their deliverance whereas God is a free Agent and not to be limited by Man Psalm 78 41. Yea Moses himself murmur'd that God was no quicker in delivering Israel by his Hand Exod. 5.23 He consider'd not how long a Date God's Promise bare but would have been setting God a Time Thus Mary the Mother of our Lord was too âasty with Christ so was reproved for halting she had one Hour and Christ had another saying Mine hour is not yet come John 2.4 and Christ turns short also upon his own Kindred who were precipitant in their Proposals to him Saying to them Your Time is alway ready but my Time is not yet John 7.5 6. 'T is not meet to set the Sun by our Dial or to send for the King by a Post boy yet this we do when we prescribe the most wise God to our Time or to set him a Day for Deliverance N. B. Note well Our Time is when there is want but God's Time is when there is sense of want and of the Sin that brings the woe We must not awake nor stir up our Beloved until himself please Cant. 2.7 c. 'T is enough for us to know as our stay that his fulness of Time stayeth at no Time but is always a coming Behold be cometh leaping over Mountains c. Cant. 2.8 and every step He takes as the returning Lord. Matth. 25.14 19. He draws nearer and nearer home He lingers or loiters no where no Time either Night or Day but is ever approaching and would to God He were within our hearing the sound of his Footsteps that we might say 'T is the Voice of our Beloved c. as the Spouse did Cant. 2.8 this we shall undoubtedly do at the fulness of Time which is daily hastning nearer and nearer Rom. 13.11 Hebr. 10.25 and Dan. 7.22
1.33 because there was the healing power of Christ where this may be found there let us resort tho' others run to Plays and to Places of Pleasure and Rioting c. if we go to our Bethlehem we shall not see Christ in a cratch as the Shepherds did but on his Throne as Stephen did Acts 7.55 and reaching down Grace to us Notewel Thirdly As the Shepherds made haste notwithstanding their Letts as 1. The Darkness of the Night 2. The Danger of their Flocks in their absence 3. None to direct them either thither or there as we have no body could tell them of Christ either in Country or City yet break they through all as they did through the Roof in Mark 2.4 To let the Palsie man down to Christ True faith will break through all Difficulties Thus should we with those Shepherds and with Mary John 11.29 Make haste to Christ yea with Peter we should leap overboard to come to him John 21.7 Notewel Fourthly The Wisemen came from far to Christ though they had but one Star to guide them but we have many Stars every Pastor is a Star Rev. 1.20 yet we come not though Christ be near us Rom. 10.6 7 8. Notewel Fifthly When the Wisemen found not Christ at great Jerusalem They Depart not Discourag'd but seek him at little Bethlehem where they find him in a poor state yet despise him not but worship him and offer their best to him Mat. 2.7 8 9. c. though none of the learned in the Law stirr'd a foot Jerusalem is no place for us If Christ not there Say with Isaac where is the Lamb though Fire Wood Water c. be had yet this must be no stay to us without the Lamb in Ordinances Notewel Sixthly Herod an Usurper and the Jews for fear of losing their Worldly Kingdom John 11.47 were troubled at Christ's Birth there is no Man the worse but a great many the better for Him 't is strange any should be troubled at Him who is the Desire of Nations and the joy of the whole World Hag. 2.7 Zech. 9.9 c. Notewel Seventhly Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen yet they used right means to find Him and God blessed them with the Star as Israel with the Cloud Exod. 13.20 21 22. and the Eunuch with Philip Acts 8.28 29. and the Women with an Angel Mark 16.3 and Mat. 28.2 God blesses those that use right means Notewel Eighthly Those Wisemen opened their Treasures to Christ They are Fools that are narrow Soul'd to him in his Members tho' many may worship him yet they must do it cheap c. Notewel Ninthly They were warned of God to return another way Mat. 2.12 Thus the People coming in at one Door of the Temple were commanded to go out at the other opposite Door Ezek. 45.9 signifying they must go out changed from Sin to Grace quite other persons as Saul was turned into another Man 1 Sam. 10.6 Notewel Tenthly Old Simeon by a motion of the Spirit made a more Ample Manifestation of Christ's Birth We as He must 1. Lay up all our Comforts in Christ not in Friends Goods Lands this he waited for 2. We as He must be moved by the Spirit not by Friends or other Respects to seek Christ 3. We as He shall find him in the Temple if Devout there c. 4. We as He must not be content to see him in Marie's Arms but we must take him into our own Arms and Hearts especially when the Child Jesus cries to be there for our Good not His own 5. We as He will then bless God that tho' we have lived to see much trouble yet now to see Christ in the Gospel qualifies all Mat. 13.16 Acts 8.39 c. 6. This will make us as Him 1. Willing to dye 2. As God's Servant 3. Departing only as out of one Room into another 4. In Peace of Conscience and Favour with God We live long enough when we have seen God's Salvation Luke 2.25 29 30. CHAP. IV. NO sooner had our Lord Jesus passed the Pains of his Birth which Naturalists Affirm is as much to Infants as the pains of Death to them 't is as painful to such to be Born and come into the World as it is at that time to Dye and go out of the World but within a few Days after He must also endure the Pains of his Circumcision wherein he must shed some Drops of Blood wherewith the Bond of the Covenant was sealed for his shedding all the Blood in his Body for us The Evangelist tells us that Christ was Circumcised upon the eighth Day Luke 2.21 and the Apostle tells us That he was made of a Woman not of Bread Kneaded by the Baker through the Transubstantiating Mouth of a Popish Priest and not only so but made under the Law also Gal. 4.4 5. therefore would he be Circumcised whereby he made himself a Debtor bound to do the whole Law All which he faithfully fulfilled to free us who were under the Law and though he punctually and perfectly performed the whole Law in his Active Obedience yet Suffered he the Curse of the Law for us in his Passive Obedience Thus Christ began betimes to bleed for us even when but eight Days old that he might Redeem us or buy us off who were in worse case than the Turks Gally-Slaves Chained to an Oar and that we might Receive the Possession of our Adoption the full Injoyment of our Inheritance Eph. 1.3 5 7 11 14 18. Concerning Christ's Circumcision these things are very considerable First The Preparation to it He must be eight Days old according to the Law of its first Institution Gen. 17.12 Before this Sacrament was celebrated upon him Till then he as our Surety was preparing for it This was done to signifie 1. That all Infants under the Jewish Paedagogy lay under the Uncleanness of their Blood for seven Days according to Moses Law Lev. 12.2 22.27 Ezek. 16.4 5 6. The very young Cattel that were not accounted meet Meat for Man till seven Days had passed over them were likewise till then doomed unfit Offerings for God but legally Impure and in their Blood Thus likewise were Infants deemed who as Austin phraseth it Antequam natisunt Damnati Are Condemned as soon as they are Conceived to shew the Corruption of Man's Nature from the first being Psal 51.5 Yea the Blind Heathens have some sight and sense of this Original Uncleanness for this custom is obserev'd among the Grecian Midwives They take the Born Child when it is five Days old and run with it about a Fire made for that purpose to purifie it from its uncleanness Thus the Jewish Infants were accounted unclean for seven Days 2. This eighth Day for Circumcising the Child made the Jews conceit that the perfection of the Creature depended upon the Sanctification of one Sabbath-Day at the least Hence they say God ordained Circumcision then That at least
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symââ thize with this object of pity Our Saviour hath a ãâã ãâã ãâã ãâã ãâã or such a love to ãâã Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still ãâã ãâã ãâã ãâã ãâã to shew mercy to uââcording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.
Note well The length of Calamity either on the Church or on the Children of God is a blessed motive to move Christ's Bowels and tender compassions toward them The Eighth Remark is Some Mens Misery is of a longer Measure and others shorter as the Syrophoenician Woman had her misery of a bloody Issue twelve years Mat. 9.20 The Woman that was bowed down doublefold had her Infirmity eighteen years Luke 13.11 but this Cripple had much longer misery even thirty eight years yet what is this to Eternity of Extremity Mankind in general need something to mind them of God Misery makes a Man know both God and Himself Some have prayââ that Sickness might be sent them to tame their bodies from sin and that their Souls might be better disposed for God Some stand in need of more misery to bring them to Christ as others less Every one hath their measure and none have one lash more than is needful If need be we are in heaviness 1 Pet. 1.6 Christ suits the burden to the back and his strokes to our strength c. Yet at long last comes Deliverance then let none Despond and Despair tho' the Vision tarry it will come Hab. 2.3 The Ninth Remark is Christ is better to miserable men than their own fears or expectations This miserable Cripple had laid long in misery all humane helps and Medicines from Men had hitherto proved ineffectual His hope was now hanging upon an helping Angel no less than the motion of Angels who are Ministring Spirits to the Heirs of Salvation Heb. 1.14 could dispense an immediate Cure to his old and desperate Disease yet in this he had met with many disappointments and therefore feared he should perish by his Distemper When Christ came and look'd upon him with compassion N. B. Note well He only expected Christ would lend him his hand to let him down into the Waters he would not think of any other way of Cure yet even Christ then cures him by his operative word John 5.7 8 9. Thus while we are measuring God by our Model and casting him into our Mold His Thoughts are not as ours but he goes his own way to work not ours and does things for us we look'd not for Isa 64.3 The Tenth Remark is This Cripple thus cured by a Miracle and in a Moment at Christ's Command Trusses up his Bed and walks to the Temple that he might praise God there for his unexpected and extraordinary Recovery N. B. Note well This his practice is for our pattern to imitate as was likewise that of Hezekiah whose first work when God had raised him from off his Sick bed was to give solemn thanks to God in the Temple for that marvelous mercy Isa 38.22 't is manifest that Christ bestowed on this Cripple a double Cure healing him in part on the Inside as well as wholly on the outside in giving him an Heart so willing to obey Christ's Commands though in things as was said contra Gentes against the Grain of the Jewish Nation who quarrel'd with the Cure and the bearing away of his Bed the evidence and confirmation of the truth of the Cripple's Cure because it was done upon their Sabbath day though much tending to God's Glory The Eleventh Remark is Though this Cripple had but at the first a small knowledge of Christ for he was so transported with his Cure that he much inquired not then after the Curer yet when Christ found him in the Temple he made himself more distinctly known to him saying Go and Sin no more lest a worse thing come unto thee ver 14. wherein there is 1. A Commemoration of his Cure and Benefit 2. A Commonition of his Duty And 3. A Commination of some sorer Sufferings upon the neglect of Duty N. B. Note well Relapses into old Sins bring Relapses into worser Sufferings God punisheth more severely the second time and riseth higher and higher in his wrath when we by falling lower and lower into ways of wickedness rise higher and higher into Provocations Lev. 26.24 28. c. N. B. Note well Oh 't is a blessed thing to be found waiting on God in his Temple and worshiping him Christ may find us there as he did this Cripple for he calls it My House and 't is call'd His Temple Mat. 2â 13 Mal. 3.1 Christ's Haunts should be known to us as David's was to the Ziphites 1 Sam. 23.22 that we may find him or rather be found of him and know him more distinctly as this Man did The Twelfth Remark is The Jews Persecute Jesus for this Miraculous healing c. John 5.16 No sooner had Christ cured the Cripple but ãâã ãâã ãâã ãâã ãâã he swam out conââng himself away ver 13. lest by his Presence that Work should be hindred The cured Cripple as soon as he knew his Curer was Christ from a good intent doubtless ãâã the Jews that they might Honour Jesus with him and might repair to him if they wanted him for any such Cures Hereupon they Execute their Malice like Hypocrites under specious pretences quarrelling with Christ for bidding the Cripple to take up his Bed on the Sabbath day as a thing unlawful In this they said Vere non Sincere Truly Jer. 17.21 22. Neh. 13.19 c. but not Sincerely It more troubled them that Christ had cured the Cripple than that the Sabbath had been broken by him therefore they ask not What Man is he that healed thee But That bade thee take up thy Bed c. v. 12. Those spiteful People aliud in Titulo aliud in Pyxide like Egyptian Temples beautiful without out some Cat or Dog to be Worship'd within do convent Christ before the Sanhedrim in order to kill him before whom he openly proved himself the Messiah asserting that all Power and Judgment was put into his Hand and that he had the same Authority to dispense the Affairs of the New Testament that the Father had for the Old yet such was their obstinacy that neither Ministry nor Misery nor Miracle nor Mercy could mollifie their Hearts Acts 13.41 however this plain Sermon in Christ's Oracle and Miracle left them ever after without excuse John 15.22 Rom. 1.20 CHAP. XIII NEXT follows the Miracle of Christ's Healing the Man with a Withered Hand which is Introduced with the Disciples plucking Ears of Corn both these were done on the Sabbath-Day Luke 6.1 to 12. Mark 2.23 to the end Chap. 3 to 7. Mat. 12.1 to 15. Luke calls it the Second Sabbath after the First great Passover Sabbath and so the Jews did reckon the Third Fourth Fifth and Sixth Sabbath till they came to the Seventh-Sabbath which was their Pentecost according to the Law Lev. 23.7 11 14 15 16 17. which was their solemn Thanksgiving Feast for Inning their Barly-Harvest The Remarks hereupon are these First That no Corn no nor Ears of Corn must be eaten till the First-Fruits-Sheaf was offered and waved before the Lord to express their Thankfulness
Heart is topful of Gen. 6.5 Evil only Evil and continually Evil and a Devil in every faculty there is the Devil of Ignorance in his Mind of Pride in his Head of Lust in his Heart of Rebeilion in his Will of disorder in his Affections yea the Devil of forgetfulness of all good in his Memory c. Thus Homo in se Infernum Habet every unregenerate Heart hath an Hell within it the Devil hath set an Impression of his own Limbs upon every part of his own Children as John 8.44 Imports so that there is a ãâã ãâã ãâã ãâã ãâã a superfluity of naughtiness in them Jam 1.21 a ãâã ãâã ãâã ãâã ãâã or Seed-plot of all Sin as the Seed of every Creature was in the Chaos which David Psal 51.5 Paul Rom. 7.24 Job chap. 40.4 the Prophet Isa 6.5 and the Church Isa 64.6 do all bewail resolving all Acts of Sin into the pravity of Nature as the source and fountain of all sorts of Iniquity and this man is said to be ãâã ãâã ãâã ãâã ãâã in an Unclean Spirit Mar. 5.2 as the Unclean Spirit was in him quòd eum iste Spiritus quasi Inclusum teneret so the Devil had shut him up every way from Life and Salvation as the Wicked World is said in Maligno positus to lye in the Malignant one 1 John 5.19 This Inhabitant ut agens agit sibi simile doth satanize sinners to be Rich in Sin transforming them into His Image of becoming Breathing Devils c. The Fifth Remark is Man's Remedy in this miserable case lies only in the Redeemer Until Christ come whose Right Man's Heart is Ezek 21.27 It is a Den of Thieves a Cage of Unclean Birds Jer. 5.27 an Evil Treasure Mat. 12.35 a Shop for Divels to work in Eph. 2.2 c. but at his coming He overturns overturns overturns whips out those Thieves John 2.16 and Mat. 21.12 purges his Temple Mal. 3.1 2. of all those creeping things Innumerable with Leviathan himself in it Psal 104.26 casting out the strong Man Luke 11.21 takes possession for himself and turns it into his own Palace N.B. Note well If Christ proved stronger than Satan in his state of Humiliation how much more now in his state of Exaltation That He was so appeareth that twelve thousand Devils cannot match one single Saviour Christ so far over-ruled this Legion as to make them bring this miserable Man into the way of his Mediator Though it be said The Devil drove him ãâã ãâã ãâã ãâã ãâã Luke 8.29 as the Rider Spurs his Horse Endways whether He will with Violence and 't is a wonder this poor wretch was not only driven among the Tombs but also into them yea into Hell it self for they must needs go saith the Proverb yea Run whom not only the Devil but so many Devils Drove yet here by Christ's helping hand the Horse runs away with the Rider to meet Christ who Unhors'd and dispossess'd him c. The Sixth Remark is Christ's Approach as it was this poor wretch's Felicity so it was the Devil's Torment They feel a Beam of Christ's Deity put forth that tormented them they though a whole Legion well Armed durst not threaten our Saviour but are all brought upon their Knees to Petition him that they might be suffer'd to go into the herd of Swine Mat. 8.31 He had all those Devils in his Chain The Devil cannot make a Louse Exod. 8.18 nor fire an house Job 1.19 nor here drown a Pig without leave from the Lord. N.B. Note well If Christ have any thing to grant unto Devils he hath much more to give to his Saints This was not granted in favour to the Devils but to shew what Harm the Devil might do to us were we not continually guarded by Divine Providence and that the very Swineheards might Preach abroad the fame of the Miracle as also that Swinish Epicures are in danger of the Devils driving into the Deep Pit of Hell Those Devils got out of the drowned Swine and into the Hearts of their Masters those Worldly Gadarens preferr'd a Swine-sty before a Saviour so besought him as the Devils had done to Depart from them and may have enough of it at last day in Depart ye Cursed so did not this Demoniack but desired a stay lest his Devils should re-enter him in Christ's Absence c. CHAP. XIX NEXT follow the two Co-incident stories of Christ's Healing the Bloody Issue and Raising to Life to Rulers dead Daughter Mark 5.22 to the end Luke 8.41 to the end and Mat. 9.18 to 27. These two Miracles were wrought immediately after his Return from the Country of the Gadarens Luke 8.40 our sweet Saviour did not call for fire from Heaven upon those bruitish People who were so glad to be rid of him as Luke 9.51 to 55. but did quietly withdraw and entred into a Ship Mat. 9.1 and came into his own City Capernaum where he was kindly received N. B. Note well When one Door was shut against him then another door was opened for him In Capernaum Matthew or Levi the Publican Invited Christ to a Dinner at his House where he made his Redeemer a most sumptuous feast for Joy of his Conversion Luke 5.29 many Publicans and Sinners found open house there all at Matthew's charge that he might bring them with himself to Christ The Envious Pharisees cavil at his Feasting which was Diametrically contrary to their Doctrine of Fasting while Christ answers their Cavils Mat. 9 18. then Jairus came to Him about his dying daughter and as Jesus was going along with this Jairus the Woman with the bloody Issue came behind him in the Streets of Capernaum and touched him These two stories may well be contemporary in Scripture Record for the Woman's Disease and the Ruler's Daughter were contemporary in respect of Age being both twelve years old Luke 8.42 43. The History of healing the Haemorroisse or Woman with the bloody Issue being first Accomplished must have the first place in this discourse Mat. 9.20 The Remarks whereon are First This Occurrence comes in with a Parenthesis and by a sweet Providence for the exercise and increase of the Rulers Faith and Patience no doubt but Jairus could have wish'd this Woman far enough at that time because she hindered Christ from making haste to his dying Daughter But Divine Wisdom cross'd his Humane Will she shall be dead out right the Woman cured and he thereby confirmed ere his desire shall be Accomplished that God in all may be Glorified All done in due season The Second Remark is This Woman had not only a grievous but also a sad languishing Uncleanness according to the Law which made her abasht of her blushful Distemper uncapable to touch or be touched by any Lev. 15.19 and therefore not only because she could not come before Christ for the Croud c. did she come behind him thinking that though it was presumption to press into the press of People being a prohibited person
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiââ a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitââh Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâârews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True ãâã ãâã ãâã ãâã ãâã Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a ãâã Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
Son of the King of Heaven as God so was free from Taxes but also usurps Caesars power under pretence of being Christs Vicar in demanding many undue payments c. to himself N. B. Note well hereby Christ Teaches 1. That the Gospel Abolishes not civil Polity and 2. that we must pay Cesar his due 3. 'T is better to part with our Priviledges than give Offence and Scandal to the Gospel 4. Christ though poor here hath a power in his Abasement to impose upon Brutes to supply the needs of Him and His. When Christ had paid his Church-Duties for his own House in Capernaum and for Peter who was in the same Town the other Disciples paying in the places of their several Habitations the half Shekel according to the Law Exod. 30.13 their Redemption-Money for Temple-Service though now turned by Caesar into a Tribute c. while Christ was in the House Mar. 9.33 He Catechizeth his Disciples concerning their Contests in the way about Primacy supposed to arise from his taking Peter James and John into the Mount with him apart from the rest or from his paying Tribute for himself and Peter only c. This Itch of Ambition did brake out three times 1. Here hearing of his Death they must needs know which of them should be his Successour in his Malkuth Hashamaijm the Kingdom of the Messiab vainly dreaming of a Distribution of Honours and Offices as once in the days of David and Solomon 2. it broke out again when Christ had been Discoursing of his Death again Mat. 20.21 and 3. after he had Administred the Lords Supper c. Luke 22.24 25. Christ cureth this Canker of Corruption the first time by placing a little Child in the midst of them Mat. 18.1 2. and Mar. 9.36 and Luke 9.47 This little Child whom Christ took in his Arms who neither thought great things of himself nor sought great things for himself did most rightly and really Rebuke their Praeposterous Ambition and tho' but a Dumb sign in it self their proud Affectation of Primacy While Christ was Discoursing of Humility of Offenders and the Offended of severity to our selves not sparing either the right Eye or the right Hand and yet of gentleness to others c. John Interrupts him being soon Satiated with his Saviours sadning Discourse begins another a Relation of another business little to the purpose Mar. 9.38 Luke 9.49 to which Christ Answers forbid him not c. 't is probable this caster out of Devils was one of the Baptists Disciples believing in the Messiah to come and from the full Table of Gifts furnished for the Masters followers his Children this Man had gathered up some fallen crums thereof so would not forbear unless Christ himself would forbid him which Christ refused to do for Reasons mentioned Teaching us as before to avoid Ambition Envy and Revenge N. B. Note well to be Charitable in our Censures where no Evidence is to the contrary Though such as are luke-warm be neithr friends nor foes yet none must be Reputed foes but such as declare themselves to be so Much less such as give a Cup of cold Water to Christ in his Members least of all such as cast out Devils in Christs Name and out of love to him for advancing the Gospel N. B Note well Matth. 12.30 Speaks of mens Minds but here of Mens Actions c. After these things Christ goeth to the Feast of Tabernacles for though there be a Transition of about half a years story in silence in Mat. 19.1 and in Mark 10.1 where both those Evangelists bring Jesus out of Galilee beyond Jordan and presently back to Jerusalem to his last Passover and Passion Yet both Luke and John do concur in mentioning that in this half years space passed over by the other Christ went twice to Jerusalem before his last going to Dye there the first was his going through Samaria to the Feast of Tabernacles Luke 9.51 c. John 7.2 10. The second was his going out of Galilee to the Feast of Dedication Luke 13.22 John 10.22 and his third going to Jerusalem to his last Passover and Passion is distinctly related Luke 17.11 John 10.40 Upon the tidings of his friend Lazarus's sickness John 11. from ver 1 to 8. Thus the Spirit of God guided those four Evangelists hands that what some of them omitted was supplied by others as before and so not without the comparing of them altogether and being all conjoined a full and compleat History of Christ's Life is composed Concerning Christ's first going to Jerusalem after he had ended all those sayings aforesaid Mat. 19.1 Mark 10.1 mentioned only John 7.2 to 10. Luke 9.51 c. we find these Remarks The 1st Remark is When the Time drew nigh that he must be lifted up upon the Cross to be Crucified John 3.14 8.28 12.32 to wit within half a year of his time of Suffering Death He resolved to be more constant at Jerusalem than he had been having left the City and Country once and again because the Jews sought to kill him John 5.16 18 c. This Christ foreknew would follow yet forbore not N.B. Note well In discharge of Duties rightly regulated we must pass on through perils do them zealously leaving the Issue of all to God Thus Christ was said here to Steel his Forehead with Fortitude and his whole Face with Courage in this his Journey to Jerusalem against all Discouragements Luke 9.51 no sign of fear was to be seen in his Face c. N.B. Note well This Courage in Christians their Persecutors call obstinacy not knowing the Power of the Spirit and the privy Armour of Proof wherewith God fortifies their Hearts The 2d Remark is Christ's Kinsmen being Gallileans and allied to his Mother urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem Lev. 23.39 43. That his Disciples in Judea might see his Miracles there and not work them all in Galilee which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country John 7.3 5 c. His Kinsmen were carnal and believed not because they saw not the Pomp of their expected Messiah in Him whose privacy they thought could not comport with a King Thus their Vanity appeared in pressing him to pursue publick Honour c. as also did Christ's Humility appear in affecting obscurity and avoiding applause until his fit Season came They prompt him to go and commence Doctor at the Sanhedrim in the Capital City Christ Answers Ye that seek Worldly honour have your Time always at hand for the World hates you not as it doth me c. but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wisdom c. Hereupon as they took their own time so Christ took his of going up Christ will not be confined to time by the Creature So John 2.4 22. Mine hour is
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâs a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them ãâã ãâã ãâã ãâã ãâã without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
to be sold as Joseph his Type was be but reckoned for a part of his Suffering This cursed Chaffer and Bargain without any Bartring Judas made with the Sanhedrinâ consisting of Civil as well as of Ecclesiastick Officers while Jesus abode at Bethany two Nights before the Passover Feast In which Interspace of time Christ Preached that Sermon which is contained in John 13. from ver 31 to the end and all the 14th chapter per totum to his Disciples while Judas was absent about his wretched work which when he had accomplished in compleating his Hellish Contract and filling his covetous Purse with the Council's Bribe for his Masters Life he returns again to his Master at Bethany where this Frontless Traitor thrusts himself into his old place and as it were wiping his Mouth bore himself bold amongst his Fellow Disciples as if he had never been hatching such a prodigious piece of Villany and as if his All knowing Master had known nothing of his Unparallell'd Knavery Yet before his Return Christ had given to his Disciples divers Lessons some of Admonition some of Instruction and some of Comfort in his Discourse to them John 13 and 14. chapters the last words whereof are Arise let us go hence to wit from Bethany to Jerusalem where he would keep his last Passover Christ sends Peter and John before him to the City to prepare a Place and a Lamb c. for the Paschal Supper and he follows after them with the rest of his Disciples and Judas in the Company Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family yet now his Lord knew he had provided not a Supper but Destruction for him so Peter and John are employed in this Preparatory Work They do according to their Lord's Instructions wherein he gave a Specimen both of his Omnisciency and Omnipotency 1. As at Distance he could see a Tankard bearer in the City know the House that was to entertain him yea and Guest-chamber Mind and Words of his Entertainer which none could do but the Omniscient God And 2. As he with his Nod only could direct the Tankard-bearer to the house appointed and even bend the Mind of the Master of that House so willingly to grant his Requests this also none could do but the Omnipotent God N. B. Note well This was a clear demonstration to his Disciples That it was easie for him to quell all those Cut-throats who came out with Swords to take him he could have Nodded them to Destruction Psal 80.16 Had He not offered up himself voluntarily to God the Father for the Sins of the World The Disciples therefore do all He commanded them with an Holy kind of blind Obedience which indeed was the obedience of Faith Rom. 16.26 When all was ready Christ came at the Evening and sat down with the Twelve at the Paschal-Supper Mat. 26.20 Mark 14.17 Luke 22.14 c. This was that Evening wherein it was necessary saith Luke 22.7 to kill the Passover according to the Divine Prescription of Moses Law which Prescript Christ strictly observed otherwise they would have Impeached him as a Transgressor of the Law which he came strictly to fulfil Peter and John had upon that 14th day of Nisan or Abib according to the Law Exod. 12.6 14. 13.9 c. got the Lamb kill'd in the Temple and its blood sprinkled at the Altar under the name of a Paschal for thirteen Persons c. This the Priests of the Temple would not have done for these two Disciples saith Dr. Lightfoot had it not been on the same day that they kept their Passover Feast and though John 18.28 seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days they solemnized that Feast as well as of the Paschal Lamb offered the first day of the seven Deut. 16.2 Num. 28.16 19. Lev. 23.5 8 c. Against the time that this Paschal Lamb was brought home by the two Disciples Roasted and all Provisions prepared in the Upper-room for that last Meal of their Master He comes in from Bethany and sat down with the Twelve as before to Supper Where N. B. 1. We read not that Christ any where or at any time did eat any Flesh but at the Paschal Supper 2. That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years 3. That this last Paschal-Supper with Desire He desired to Eat with his Disciples Luke 22.15 He earnestly longed after Redemption work Luke 12.50 that the Type of the old Passover might be Abolished by bringing the Antitype of the new in its place v. 16. which was Accomplished in the Lamb of God's dying the next Day and which the Institution of the Lord's Supper the Night before did prefigure and succeeded as the New Gospel-Passover 1 Cor. 5.7 8. 4. That at this last Supper He gave a Second Intimation of the Traitor who was now also at the Table with him as he had done before at Bethany when the Devil entred into Judas John 13.1 2 21 22 25 27. There he only gave a private signification of the Traitor by a sign given secretly to John as by giving him a Sop but here He points him out plainly and openly Mat. 26.22 25 c. Mark 14.20 where it is Intimated that when Christ had put all his Disciples upon a search before that Law-Sacrament as we ought to do before that of the Gospel 1 Cor. 11.28 by saying to them One of you Twelve shall betray me and their suspecting every Man Himself as not knowing the Treachery of their own Hearts their Master to comfort them against their consternation at such an horrid act gives them openly first this sign That he who was dipping his hand with him in the Dish was the Traitor This Judas was probably just then a doing with Jesus when the Hands of all the other Disciples were withdrawn for Mark 's word ãâã ãâã ãâã ãâã ãâã signifies Dipping in the present tense and yet to make it still more plain when Judas took his Turn among the other Disciples to ask Master is it I lest by his silence he should seem to confess the crime Christ answers him not as the other but Thou hast said it that is Thou art the Man that is guilty not only of this desperate Impudence both in thrusting thy self into my Company after thou hadst sold me and in thrusting thy Hand into my Dish when all thy Fellow Disciples through sadness at the hearing hereof withdrew their hands But also of the most execrable Villany that ever was perpetrated by the Sons of Men Have I admitted thee to be my Fellow-Commoner my Familiar Friend as the Psalmist's Aggravation runs Psal 41.9 10. hast thou not served an honourable Master who hath Imploy'd thee in honourable Work and both hath given
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
stood in our stead according to the Determined Counsel of the Immortal God Acts 4.27 N. B. Note well Therefore Pilate serveth God's Secret Will in Condemning Christ yet sinneth therein as it was a Disservice to God's Revealed Will which forbids to condemn the Innocent A Man may cross the Secret Will of God and yet do well in so doing as David did in Praying for the Life of his Child which was Decreed for Death 2 Sam. 12.16 18. on the other hand Pilate here serves God's Secret Will and doth Ill c. The 5th Remark is It is marvelous Incouragement to our weak Faith that our Lord Christ before he was condemned should be 1. N. B. Note well So often Absolved from all Deservings of any Death that thereby we might escape the manifold Deaths which we have so well and so justly deserved It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often and by his Wife once that the believing Soul might the more manifestly discern that he was not condemned nor executed for his own Sins but for ours 2. N. B. Note well That he was condemned for Blasphemy which is the sum of all Sins against the first Table of the Law before the Ecclesiastick Court and for Sedition and Treason which is the sum of all Sins against the Second Table before the Civil Court whereby he bore the Imputation of and made a full expiation for all our Sins both against the First and Against the Second Table and so prevent our Arraignment and Condemnation before the Dreadful Tribunal and Justice-Seat of the great God c. N. B. Note well And 3. 'T is no less an Incouragement to our Faith when we look upward beyond those two Courts aforesaid at the Dispensation of an higher Judge God the Father exacting satisfaction to his Justice upon his own Eternal Son who stood in our Humane Nature as our Surety and in our stead for all our Sins while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified Divine Justice will not Acquit the Sinner without a condign Ransom not the Redeemer without a congruous Satisfaction yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died Mat. 20.28 The 6th Remark is When Pilate could not prevail with his three times Justifying our blessed Jesus Mat. 27.24 but the Tumultuous cries both of Priests and People prevail'd against him Luke 23.23 He willing to content them Mark 15.15 Passed Sentence upon Christ Luke 23.24 but before he could thus Act against his own Conscience He took Water and Washed his hands before the Multitude saying I am Innocent of the Blood of this Just Person See ye to it Mat. 27.24 Thus this poor Ignorant Pagan easily deceived himself thinking that himself was free of that Sin which the Priests and People pressed him to Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin N. B. Note well Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here or by the Fire of Hell hereafter Manus Abluit Pilatus Cor polluit He cleansed his Hands indeed and grosly mistaking did as much as say the guilt of this Innocent Blood shall no more stick upon my Conscience than doth any Filth upon my Washed Hands now clean wiped off yet all this while he minded not the main and principal duty of Purifying his Heart Jam. 4.8 Jer. 4.14 He did not purge but pollute it by his following Fact in delivering up Jesus into the hands of the Jews to be Crucified Matth. 27.26 Mark 15.15 Luke 23.24 John 19.16 Though he said to the Priests See ye to it wherein they were paid with their own Coin with their own very Words for they had said to Judas See thou to it Mat. 27.4 and now ver 24. their own very words See ye to it are Retorted upon them by a just Judgment of God With what measure ye measure out to others the same shall be measured out to you again Mat. 7.2 They Reap as they Sow Drink as they Brew and are served with their own Sauce according to the Law of Retaliation Thought Pilate judged Wickedly in condemning Christ to be Crucified yet doth he Judge Righteously herein in saying to the Christ-Killers See ye to it for whatsoever be the fault of Tools and Instruments in any Wicked Fact as Pilate was the prime Authours and Insâââtours as the Priests were have the deepest Tincture of Guilt upon them The mad multitude answered His Blood be on Us and Ours Mat. 27.25 Behold the stupefaction of their seared Consciences They bid Defiance to the Great God who said Amen to this woful Curse wherein They denounced their own direful Doom which doggs them to this very Day Let Dammes read Numb 14.28 and abhor Imprecations c. These Words Pilate spake to the Priests as some say in the Chief Priest's Hall he going thither to content them when they scrupled to go into his Common-Hall or it was as others say in some Publick Judgment Seat set up for this purpose at his own Gate where the Priests and People at the first Assembled and there patiently waited till they had their Will Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion As First At this Gabbatha or Pavement John 19.13 of Gabbah to Raise because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ c. did the cruel Kill-Christs strip him of his Purple Robes of Mockery Mat. 27.31 Mark 15.20 when they had wearied themselves with Mocking Christ in them Yet did they let the Crown of Thorns which they had fast fixed by driving the Thorns ãâã ãâã ãâã ãâã ãâã into his Holy Head with Batts and Blows Mat. 27.30 c. alone still upon his Head to be Crucified therein so some suppose because the Evangelists speak only of putting off the Purple Mat. 27.31 c. Secondly They put his own Raiment upon him namely his own Wearing Cloaths Mark 15.20 wherein was the over-ruling hand of God that All men seeing him to suffer in his own Habit might Acknowledge that it was the very He himself and not Another that suffered in his stead as Mahomet in his Alchoran blasphemously Asserteth though in other things he speaketh honourably of him yet dareth to Deny that Christ was Crucified but we were cheated with another for him Thirdly They led him away Mat. 27.31 c. quite out of the City unto Golgotha the place of Skulls in the posture of bearing that heavy Cross upon his Shoulders which should suddenly bear the weight of his Body as Isaac his Type had done before Gen. 22.6 bearing the Wood that was to burn him Christ was led out of the Gate fore-signified by the Burnt-offerings which were burnt without
great multitude of Members whereof many of them were poor persons according to Christ's word Go tell John that the poor receive the Gospel Matth. 11.4 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles for making a more equal Distribution out of their community of goods to the poor scatter'd Jews dispersed by War among the Gentiles yet retaining their Religion in repairing to those great Feasts where they were converted and to whom James and Peter wrote their Epistles as well as to those poor Jews who lived in their own Countrey The Apostles having greater work in hand dividing their whole time between Preaching and Praying could not possibly provide for the Love-Feasts c. Therefore to remove the murmuring at the Inequality of Relief seven Deacons were chosen out of the 120 Acts 1.15 to assist the Apostles and to dispose of that Treasury which had been laid down at the Apostle's feet with more equality and indifferency to all fit Objects of Charity without exception N.B. The sacred Record is silent concerning five of those Deacons save only in Recording their names Acts 6.1 2 3 4 5. and their choice to Office verse 6. but wonderful works are recorded concerning the other two who were most Eminent to wit Stephen Acts 6.8 to the end and Acts 7.1 to the end and Philip Acts 8.5 to the end and chap. 21.8 c. First This Stephen is described to be a Man mighty in deed and word wherein he carried the Character of Christ Luke 24.19 He was full of Faith and Power to work many Miracles among the people Acts 6.8 and he was as mighty in word as in deed speaking the word of Truth so convincingly that his Opposites had no power to oppose it verse 10. Thus the promise of Christ's Assisting Spirit Matth. 10.20 and Luke 21.15 was performed Stephen using the Office of a Deacon well did purchase to himself an higher Decree c. 1 Tim. 3.13 A diligent man stays not long in a low place N.B. This was occasion enough of Envy to the Envious one who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine but being foiled and confounded by him in their Disputes they betake themselves unto Fraud and Force The best Arguments of a baffled Adversary are ever found to be Craft and Cruelty Thus those that did here 1. Accusing Stephen falsly of Blasphemy both against Moses and against God verse 11. 2. Moving the Mobile and Rude Rabble or worst sort of the multitude c. against him verse 12. 3. Taking and tolling him away to the Tribunal of unjust Judges And 4. Suborning false Witnesses there against him v. 11 13. N.B. This they had learnt of old Jezabel against innocent Naboth an Abominable Artifice never that we read of practised before or rather of older Beelzebub that old Man-slayer John 8.44 Thus these malicious Enemies dealt with out dear Redeemer before this and thus was Athanasius accused by the Arrians afterward and many others also and at last for these false supposed Crimes Stephen was stoned Acts 7.58 this was the first Breach made upon the Church after its first Constitution in its losing such an useful Instrument and Officer out of it so early Having discovered the black of Misery attending this Church let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon As the cloudy Pillar in the Wilderness had a dark side and a bright so hath the Church in this World We have seen her black or dark side here now come we to take a prospect of her light and bright side The first white of Mercy was that notwithstanding all opposition the Word of God and this Church of Christ greatly increased and that which was more wonderful N.B. A great company of the Priests were obedient to the Faith Acts 6.7 Those Legal Priests had been the most active Adversaries and the most implacable Enemies of Christ and his Gospel and their Interest had most probably prompted their opposition but now feeling themselves over-powered by the mighty power and presence of God the Father Son and Spirit they throw down their Arms cry Quarter leaves the Legal and lists themselves under the Evangelical Banner Magna est veritas valebit Great is Truth especially in the Spirit of Truth and will prevail even over the most obstinate Opposers either to their Conversion or to their Confusion Such Converts as those could not but be a comforting and corroborating Cordial to this late Constituted Church N.B. Oh would to God the like were done to the Priests in our Day We ought not to despair of the worst God hath his time to call them when he vouchsafeth to speak to their stubborn hearts with a strong hand Isa 8.11 then must they truckle and become obedient to the Faith not in a bare speculation only but in a practical pious conversation also The Spiritual Weapons of Gospel Warfare are not weak but mighty through God not only to pull down the Devil 's strong holds but also to reduce the most Rebellious into the obedience of Christ 2 Cor. 10.4 and Psal 68.18 The second white of Mercy was that while those vile wretches were by their suborned Witnesses accusing Stephen for vilifying Moses then our blessed Messiah from Heaven did vindicate him most miraculously and that before he began to speak one word in his own vindication by clothing his countenance with the like Angelical splendour and glory as Moses himself had been Exod. 34.30 This same admirable Aspect Radiancy and Majesty put here upon Stephen Acts 6.15 the like whereof had been put upon Moses in whom they trusted could not but convince them that he was not only no Enemy to him but also of the goodness of his Cause the purity of his Conscience and the greatness of his Courage through the Divine presence of the Holy Spirit assisting him for a mortal Man to look like an Angel must affect the Spectators with admiration The third white of Mercy was the excellent Apology the Lord help'd Stephen to answer his Accusers with when the Court seem'd to give him a fair hearing though resolved before-hand to have his blood Note He 1st Denies the Accusation of a Blasphemer against the Law or Temple 1. Arguing abstrucely yet well enough understood according to the Jews Rhetorick and Logick that all the Patriarchs before the Law were saved only by Faith upon the promised Messiah therefore was there but one way in all times to Salvation 2. That Moses himself pointed them to this great Prophet as their ultimate Oracle 3. That the Tabernacle was built according to the Pattern in the Mount therefore the Patriarchs might please God before there was an outward Tabernacle 4. That the Temple tho' not tumbling to and fro as did the Tabernacle yet did not confine God to a certain place proved from Isa 66. v. 1 2. 2dly He truly retorts
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as ãâã ãâã ãâã ãâã ãâã is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
17.15 had made him so brisk in his work verse 5 6. his Spirit was then warmed with the company of these two good men as two flints tho' both be cold yet yield fire when smitten together Now some sudden pang of fear came upon him as he confesseth that in Macedonia his flesh had no rest but was troubled on every side without were fightings and within were fears 2 Cor. 7.5 here Christ came to comfort him using two Arguments to persuade his continuance in Corinth The first is The Promise of Christ's presence to protect him from harm c. And the second is That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry and he thus incouraged by this double Motive commits himself to his faithful Creator Christ for a year and six Months verse 11. Thus God promised his protecting presence to his Prophet Jeremy Jer. 1.17 18. and no less hath Christ promised to all his faithful Ministers Matth. 28.20 and tho' some of them be killed yet are they not hurt Rom. 8.36 38. N.B. From whence we Learn 2 Lessons 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers yet God Animates them to their duty that for the invincible malice of some the Salvation of others may not be neglected And 2. Tho' God permit that his Ministers be Murdered by their persecutors tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers notwithstanding God is with his Servants both in life and death and then most of all 2 Tim. 4.16 17 18. So their fury must make us more fervent that the Servants of the Lord may not be out-vyed by the Slaves of the Devil who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness c. The sixth Remark is Prophane Persons have a most prodigious prejudice against the power of Godliness exceeding low thoughts of the purity of Christianity Thus Gallio tho' brother in Law to that deservedly famous Seneca esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourseâ saying If it be a Question of names or words c. verse 15. N.B. Yea his Brother Seneca who being Tutor to Nero Claudius the Emperor's Adopted Son procured the Consulship over all conquered Greece for his brother Gallio notwithstanding all his vast depth of humane Learning and his Exact knowledge in moral Philosophy yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath N.B. No wonder then if Gallio tho' a great man in the Roman Government and a good man too according to the extent of Moral Goodness for Historians give him this Character That he was a man of a most Candid Disposition an hater of flattery and addicted to no manner of exorbitant Vices c. yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate made so mean an account of the Mysteries of the Gospel N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews who being Animated to attempt evil against Paul hoping that this new Judge would favour them against the Christians but he being a prudent Governour Supercedes the Jews Cavilling and Quarrelling Cause tells them he would meddle only with Civil Government and not with Religious matters wherein he had as he accknowledged no skilful knowledge So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their as he thought unnecessary Controversies then the Greeks which the Syriack reads the Prophane beat Sosthenes an enemy as Austin saith to Paul hereby Christ performed his promise to Paul verse 10. Suffering no Man to hurt him verse 16 17. The seventh Remark is While Paul tarryed a Twelve-Month and an half at Corinth Acts 18.11 18. As Christ blest him by his presence with many Converts such as Crispus and Gaius and the House of Stephanas yea and Sosthenes also tho' supposed before to be Paul's adversary verse 17. 1 Cor. 1.14 and Epenetus Rom. 16.5 and 1 Cor. 16.15 called his first Fruits there because Converted at his first coming to Corinth so in the time of his abode in this City he wrote his first Epistle to the Thessalonians which was the first of all Paul's Epistles that he wrote N.B. Tho' the Postscript of that Epistle dateth it from Athens which as it is not Canonical so nor consonant to truth because this Epistle was sent by Silas the contract of Silvanus and Timothy as well as in Paul's name 1 Thess 1.1 and those two came to Paul when he was at Corinth Acts 18.5 nor was there any Church in Achaia while Paul was at Athens for from thence he went to Achaia and planted a Church at Corinth Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle 1 Thess 1.7 However the occasion of it was the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians and to lose by death some of their useful and Eminent Members the Apostle having notice thereof and the Devil either by disputes or by Tumults or by Layings in wait for his life hindered him from giving them a personal visit 1 Thess 2.18 Thereupon he wrote this Epistle to incourage and comfort them in the ways of the Gospel N.B. And the Apostle being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ and still being hindered to go thither himself he writeth also a second Epistle wherein he taketh up the same argument and discourse again for thir further and fuller Establishment The eighth and last Remark At Paul's parting from Corinth he is shaven as a Nazarite in the Haven of Cenchrea belonging to Corinth according to the Law Numb 6.18 This he did verse 18. because He must needs go up to the Passover-feast at Jerusalem verse 21. That he might wait an occasion and take the opportunity of that prodigious concourse of people there and that he might be the more acceptable to the weak believing Jews who yet were Zealous of the Law Acts 21.20 21 23 24. and that by gratifying them in this condescention to the praescription of the Law he gained many to the Faith by becoming a Jew to the Jews 1 Cor. 9.20 in Circumcising Timothy Acts 16.3 N.B. Tho' these Ceremonial Rites dyed with Christ Eph. 2.15 16. yet were not buryed therefore were the Jews indulged in the observance of them till they came to a clearer sight of their Christian liberty and freedom from them so that Paul did not do this as any part of God's Worship nor was there any Dissimulation in the case for the Matter of purifying himself he did that heartily saith Calvin but for the
And here N.B. for he stayeth his Journey all the seven days of the Jewish Passover's Solemnity and would not set forth to travel that time because he would not willfully offend the weak Jews verse 6. He sailed not from Philippi till after the days of unleavened Bread according to their Law Exod. 12.19 Thus he complyed with their Rites which then tho' they were dead by the death of Christ yet were neither deadly nor as yet buried so his compliance was not sinful The second Remark is At Troas Paul plainly observeth the Lord's day or the first day of the Week's Sabbath verse 7. N.B. When he came to Troas which some suppose to be the relicts of that old and famous City of Troy he abode there seven days verse 6. so he had his choice of any day in that whole week to convene by his Apostolical power the most solemn Christian Assembly yet doth he pass over the 7th day of the week the Jewish-Sabbath-day and pitcheth upon the first day of the week expresly Verse 7. well knowing that this was the day which the Lord had made for his worship Psal 118.24 by his Resurrection upon that day Matth. 28.1 and John 20.1 which is by way of Eminency call'd the Lord's day Revel 1.10 on this day the Disciples met and Christ honoured them with his presence immediately after his Resurrection John 20. verse 19. and 26 c. and when he was ascended this day was appointed for the Christians to meet on 1 Corinth 16.2 which necessarily infers the abrogation of the Saturday-Sabbath for in six days they are commanded to Labour Now had they rested both those two days they could not but break that part of God's Law c. The third Remark is A long Sermon sometimes is not Un-scriptural or Un-apostolical N.B. Paul preached until midnight here Verse 7. Because it was his farewell-Sermon ready to depart on the Morrow that phrase implies no less Nay his discourse did continue beyond Midnight even to break of day Verse 11. as this singular example of Paul shewed him to be ãâã ãâã ãâã ãâã ãâã an Iron-sides having a Robust body for preaching-work and also his unwearied diligence and Zeal for winning Souls c. So his Auditorie's vigilance patience and Complacency in waiting so long upon God to hear his word is evident here also N.B. Both which patterns will rise up in Judgment to condemn those of our day As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all Isa 56.10 but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel c. as if God had not cursed those that do the work of the Lord negligently or deceitfully Jer 48 10. so those hearers here doth no less condemn the drowzâ careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness Mat. 26.40 Those warm Christians here saith Chrysostom medià nocte Vigilabant ut eos condemnent qui medio die dormiunt they did watch till mid-night to condemn those that sleep at mid-day c. The fourth Remark is Religious night-Meetings are lawful and in some cases needful Verse 8.11 N.B. Indeed carnal men do commonly calumniate such Conventicles as if Christians met in the darkness of the night only to comit fornication the Men with the Women but herein theyonly muse as they themselves use this being their own cursed practice Thus the Emperor Caligula thought there was not a chast man upon Earth because himself was detestably unchast Now to avoid any occasion of such a causeless calumny here were many lights prudently provided least their being in darkness should administer any sufpition concerning the honesty and holiness of their profession and practice The fifth Remark is Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers N.B. We see Eutichus which signifies good fortune had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching he sunk down with sleep and falls down from the third lost and was taken up for dead This was done by the Devil God permitting it to distract and disturb Paul that he might put an end to his long Sermon which so disturbed the Devil's Kingdom verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary All sleepers do distract the preacher The sixth Remark is The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there verse 9 10 11 12. N.B. The young man falls first into a dead sleep for youth is a sleepy and a slippery age then falls he down three stories high which was a fearful and fatal fall driving his breath out of his body as well as bruised it if not broke his bones so that he was taken up dead Paul went down from his pulpit and fell upon him as Elijah did upon the dead Son of the widdow of Zareptah 1 Kin. 17 21. and as Elisha on the Shunamites 2 Kin. 4.34 then upon Paul's prayer for him his life returned into him N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory greatly distracted with this sudden casualty Saying be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us for his life is in him knowing infallibly that while he spake these words his life would return so speaks of it as if it were a done thing N.B. This Miracle did not a little fill all the faithful with marvel and comfort As they had been much troubled that the preaching of the Gospel which brought life and Salvation to all believers should be an occasion of death to this young man so were they exceeding glad that dead Entychus was restored to life not only for the young Man's sake alone but also and more especially for their own Confirmation by this miracle for hereby God gave a convincing Testimony to the word of his grace overshooting the Devil in his own bow and over ruling that disturbance to a contrary effect of this wonderful deliverance by which means likewise both the Gospel was attested to and many were confirmed in the belief of it The seventh Remark is As at Troas the Lord's day and the Lord's Supper were celebrated by Paul so the change beginning and ending of the Christian Sabbath is very observable there N.B. For Paul kept the first day administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day yea he talked a long time even till break of day verse 7 11. N.B. We should be acted by the same Spirit in obserying the Sabbath tho' not in such extraordinary Actings as the Apostle and his Auditory did or we are not
an one as brought forth fruit in his old age Psa 92. v. 13 14. Nor was this all his incouragement but 't is expresly said When we were come to Jerusalem the brethren received us gladly verse 17. namely with loving and chearful Entertainment both which were good preparatives to his sufferings N.B. Now is Paul got from all his travels among the Gentiles to Jerusalem the chief City of the Jews This was in the 56. Year of Christ and in the 2. year of Nero's Reign He was in Macedonia at the Passover but coming to Jerusalem at Pentecost there he was apprehended and was prisoner all that year and the 3d. Year and in the 4th year of Nero is Shipp'd for Rome and wintring in his Voyage Acts 27.12 and 28. v. 11. he came to Rome in Nero's 5th year which was the First year of Paul's imprisonment there where he continued prisoner and preaching two whole years Acts 28. verse 30 c. Paul's Station now at Jerusalem affords us these Remarks The first is There ought to be a particular declaration of the marvellous works which the Lord hath wrought for us and by us N.B. Thus Paul did here verse 18 19. when he had Saluted James that Apostle of the Circumcision and all the Elders he declared God's Great works ãâã ãâã ãâã ãâã ãâã one by one Thus Moses told Jethro all the great things one by one which God had done for Israel Exod. 18.8 And Paul was particular in relating the mighty works of God in the Conversion of the Gentiles by his Ministry at such a time and in such a place both named distinctly by him As he doth not give this distinct declaration hereof in any vain ostentation of his own excellency for he otherwise Acknowledged that he was the least of the Apostles and unworthy of that high and honourable Title so not meet to be compared with this Apostle James who was resident in that great City on purpose to decide all controversies upon all emergent occasions 1 Cor. 15 9. but only to magnifie the mercy of God in the Reception of the Gentiles into the mercy of the Gospel N.B. He did not give a Relation of this Loving kindness of God in the Lump or by whole-sale in the general but he was punctual and particular in its several branches well knowing that God had wrought all these great works that they might be Recorded in special and have a distinct Room in everlasting remembrance that God might not lose the Glory nor his Church the comfort of any one of them Oh! that we could learn with David to tell punctually and particularly what God hath done for our Souls Psa 66.16 The second Remark is All Just exceptions ought to be satisfactorily Answered before there can be a free and a full admission into a Spiritual fraternity Thus it was here v. 20 21 c. This consistory of the Apostle and Elders do very well approve of Paul's declaration as to the matter it self N.B. But withall they object against him the Complaints of the Jews wherein they accused him for crying down the Rites of Moses as the Solemn Feasts Sacrifices forbidden meats and such like but especially Circumcision Saying that thou teachest all the Jews which are among the Gentiles to forsake Moses and that they ought not to Circumcise their Children verse 21. Now because thousands of the Jews which believed yet were Zealous of the Law Paul's Doctrine and Practice herein was of great offence to those Zealots and the greater because the decrees of the Apostles Acts 15.29 concering those things did only respect such as were converted from the Paganism or Gentilism to Christianity so that the Jews many years after this time even to the Reign of Adrian the Emperor tho' believers yet throughly understood not their Freedom from Moses's Rituals as Eusebius and other Ecclesiastical writers do testifie about those times but were willing to lie still under the burden of it The zeal of those Believing Jews being so Tenacious of their Jewish Ceremonies under the liberty of the Gospel was no better than a Zeal without knowledge Rom. 10.2 and Gal. 1.14 However this multitude of Zealous Brethren must come together as they were allowed in case of a Schism to come and consult with the Consistory of Apostles and Elders Acts 15.23 30. verse 22. and they having Intelligence by Letters from the Jews out of Asia who gave them so much Molestation there of Paul's slighting the Customs of the holy Patriarks Therefore we advise thee say they that seeing thou did shear thy head at Cenchrea Acts 18.18 according to thy Vow of a Nazarite do thou shew here in Jerusalem the accomplishment of that Vow c. v. 23.35 and this will be a real Confutation of thy Adversaries Calumnies and N.B. Then the Unbelieving Jews will not fall foul upon thee as a Despiser of the Law of Moses yea and those believing Jews that are still Zealous for the Mosaick Law will receive thereby their full Satisfaction with thee N.B. Now what can poor Paul say or do in such a case Had Paul taught such Doctrine as was laid to his charge or had he not No doubt but he had done so and it was but his duty so to do nor can the Apostle James or any of the Elders except against such Doctrine For the use of Circumcision then as some Zealotes used it was utterly inconsistent with the Gospel making men debtors to the whole Law and Christ altogether unprofitable to them Gal. 5.2 notwithstanding N.B. It was aâ unjust Aspersion which the Adversary cast upon Paul in accusing him that he did forsake Moses for the Doctrine of the Gospel which Paul taught was according to Moses's Testimony of Christ John 5.46 47 c. Moses did particularly write of Christ Gen. 3.15 and Deut. 18.15 and all his Levitical Laws pointed to and prefigured him according to this Tenure that believers must pass from the shadows to the substance which is Christ the end of the Law this was the tendency of all Paul's Epistles N. B Mark well This Consistory did not urge Paul at all to any publick Recantation of his Doctrine but only to Judaize a little in the Temple the Rites whereof might have a better plea while it was standing than Circumcision had which was no Temple Rite Paul complies he acts the principal part of a Nazarite with four poor Votaries paying the Priest for them and for himself according to the Law Numb ch 6. v. 10 11 12 c. This dissimulation if it my be so call'd had bad Success for the Asian Jews presently raise a tumult against him verse 26 27 28 c. The third Remark henceis The most great gracious God provideth at least in some seasons some seasonable Rescues for his persecuted and perplexed Servants Paul saith he was in deaths often 2 Cor. 11.23 and in perils often both a Gentilibus Sujs his own Country-men and a Gentibus the Heathens v. 26.
been for the Law than of going to the Gentiles who will be afraid of me as Ananias himself had been Acts 9.13 To this Objection Christ Answers Have I not told thee that those Jews at Jerusalem will not receive thy Testimony concerning me they will rather reject it reckoning thee as a Light giddy-headed fellow who now Teacheth that very Religion which thou lately persecuted 'T is as if Christ had said N.B. So many as were Cureable being ordained to life are already Cured Utter destruction hastens now on apace both upon the Citizens and the City it self the rest are hardned I have no more mercy to bestow on them by thee Paul still hangs back with his love to the Jews and with his fear of going to the Gentiles Then Christ renews his Command upon him the Second time without promising him any Success Now Paul must no longer dispute but dispatch N.B. Christs Commands must be obeyed simply and readily whether the Gentiles will hear or forbear he must go among them This teacheth us how we should lay by all our own carnal reasonings and vain pretences when once God's Commandment is made manifest to us whatever our Success be we must follow God blindfold Heb. 11.8 Isa 41.2 without Hesitation Sciscitation or Limitation c. Having made these Six Remarks upon Paul's Apology to these Stubborn people the next Remarks arise from the effects of his Apology which were two First Upon his obstinate Auditors who immediately interrupted him when they heard he had preached the Gospel of Salvation to the Gentiles verse 22. and presently broke out into another outragious Tumult Verse 23. N.B. The Second effect was upon the chief Commander to whom Paul was now become a bound Prisoner who yet gratified his Prisoner whom he had secured from the murdring hands of the Jews to preach this Apologetical Sermon upon his Castle-Stairs now Paul's Pulpit out of the reach of his Murderers 1. This Chiliark or chief Commander drew his Prisoner off the Stairs within the VValls of his Castle 2. He bid his Under-Captain examine him by Scourging as judging him some Notorious Malefactor otherwise such hideous out-crys would not have been made against him verse 24. But 3. Understanding he was a Roman Citizen and uncondemned the Commander desisted from binding and scourging Paul ver 25 26 27. And 4. Paul Answers the chief Captain 's Objection that no such injury ought to be done to him who was free born ver 28. Then Lastly the Event of all was that this chief Captain of the Castle fearing to be called in Question for what he had already done to a Roman Citizen contrary to the Roman Law he both looseth off Paul's two Chains from off his hands and feet and absolveth him from being bound with Thongs to a Post in order to his Scourging that by torturing him thereby they might make him confess verse 20. And because the Captain would gladly have found some fault in Paul that thereby he might the better excuse his own Breach of the Roman Law worthy of Bonds N.B. Therefore the next day he sends him down from the Castle to be judged by the Jew's Sanhedrim seeing himself had no skill in the Jewish Religion c. verse 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under confinement and likewise that Paul might have there a greater freedom to make his own defence c. The Resolves of these two effects c. afford us these Remarks The first is Such hearers of the word as are not ordained unto life will find some Stumbling-block or other whereon to stumble c v. 22. N.B. Those hardned Jews had given Paul a fair Audience all along hitherto without any gain-saying at all while he Dulcified his Discourse and sweetned his speech with such pleasing expressions as the God of their Fathers c. wherein the Jews gloried above all things that they and theirs had God for their Father John 8.41 but when any mention is made of the Mercy of God to the Gentiles This they could not hear nor bear Therefore do they interrupt him with their Tumultuous clamours prepare themselves to do violence to him again by casting off their Cloaths and in their raging phrenzy threw dust up into the Air verse 23. this Dust they wish'd to be stones to throw at Paul for his Blasphemy N.B. So Proud a Confidence or rather Impudence they had to monopolize the whole Market of Divine Mercy to themselves they madly grudged God should tender it to others which they themselves had so Stubbornly refused to wit the offer of God who is very angry with those persons and people when he saith I will lay stumbling blocks before them Ezek. 3.20 Esp when men stumble at God's mercy offered to others as the Jews here did whereas all the Lord 's Redeemed do much rejoice in yea and the Angels also Luke 15.10 N.B. whose hardned hearts will not hear to this day of the Gentiles having any interest in their Messiah but call us Bastard Gentiles and Curse us Christians in their daily prayers crying Maledie Domine Nazaraeis Curse Lord these Nazareans the Christians and stick not to say that rather than we should have any benefit by their Messiah they would Crucifie him an hundred times over See 1 Thess 2.15 The second Remark is Polititians do not oft consider what is Just and Righteous to be done but what is most proper and useful for present purpose be it Right or Wrong verse 24. N.B. This chief Captain of the Roman Garrison in the Castle must Examine Paul by scourging to make him confess the Cause of those out-crys against him The Heathen Tortures for confession proceeded no farther than Scourging this may shame Christians who put persons into the Inquisition the Boot c. thus they did to Christ Math. 27. ver 26. To Scourge a person uncondemned was look'd upon as so unjust an act that the Laws of no Civilized Nation did ever allow it See on Acts 16.37 yet this must be done to Paul by this Heathen polititian verse 25. The third Remark is Holy piety doth not exclude all Godly policy As Paul here was both prudently and piously politick so afterwards when he set the Pharisees and Saduces together by the ears Acts 23.6 7. It is but Rational that a good man should make use of such lawful priviledges as the place wherein he lives and the Station wherin he stands do afford him Thus Paul pleadeth for himself the priveledge of a Roman-Citizen who neither ought to be bound nor beaten according to the Valerian and the Porcian Law Therefore was this Title Terrible to other Nations so Paul pleads it verse 25 26 27. N.B. Tho' we may not render Evil for Evil yet may we Right our selves by all lawful means for our security Christ allows as much of the Serpent as of the Dove in his Servants Matth. 10.16 provided the Subtlety of the one do not destroy the
Paul and the rather because the Jews had informed the Emperor against him Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul not daring to trust him among the malicious Jews This was a marvelous good providence of God for Paul's preservation Thus God sees and smiles he looks and laughs at all the Plots of the wicked against the godly Psal 2.4 and 37.12 13. and 52.6 and 59.8 yea he laughs them to nothing Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator 1 Pet. 4.19 He judgeth righteously c. The fourth Remark is To be loaded with Calumnies hath been the common and constant condition of God's Servants continued along under all times of both the old and the new Testaments as is easily obvious to every ordinary observer of the sacred Story So 't is here the Jews stood round about Paul the prisoner and laid many and grievous Crimes against him which they could not prove ver 7. Acts 25. it seems tho' Festus would not grant that which those Incarnate Devils called a Favour namely an Opportunity of killing Paul in his Journey to Jerusalem yet yielded he that the worst of them who were able to Travel might do their best against him in his Tryal at Caesarea ver 5 6. whether he hastened for that purpose N.B. Now the Court conveneth the Judge sits upon the bench and the prisoner is brought to the barr the Jews accuse him of three Heinous offences as appeareth in Paul's answer to them the first Crime they charged him with is his Breaking the Law of God Professed by the Jews the second is his Prophaning the Temple of God and the third was he had Committed high Treason against the Emperour Nero none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence were it sufficient to Impeach no man could be Innocent c. The fifth Remark is The Servants of Christ are happy in their own Innocency while their Adversaries render themselves so much the more unhappy by how much the more they do belye them and most wrongfully calumniate them As they did Paul here who from his own Experience spake that the Ministers of the Gospel must pass through evil report and good by honour and dishonour yet keep their Integrity 2 Cor. 6.48 N.B. Hearing evil for doing well said that Martyr is writ upon Heaven 's Doors Reproach is the rude reward of a Religious Righteousness Hence Luther became proud of his Reproaches saying Superbus sio quod vid eo nomen pessimum mihi crescere c. Paul easily wipes of these three Reproaches answering that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account and 3. He never had taught any Rebellion against Caesar nor acted any thing to disturb the Emperour's Government ver 8. None of which affirmations his Enemies were able to disprove The sixth Remark is Carnal polititians care not to consider oft times what is Righteous in it's own nature so much as what is of use for their present purpose be it right or wrong as Festus here like Felix before him was willing enough to do the Jews a pleasure verse 9. with chap. 24.27 Paul probably perceived that Festus was now warping towards popularity in asking wilt thou go up to Jerusalem c Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him by making this offer to Paul whom he could not command to make the Jews his Judges being a Roman Citizen therefore saith Paul to him I am now before Caesars Tribunal whose Vice-gerent thou art and who only ought to Judge a Citizen of Rome ver 10. begging no favour but justice Appealing to Caesar himself from this partial Judge ver 11. This he might challenge from the suspicion of Festus as his Roman priviledge and this he did for these Reasons 1. To make Caesar more favourable to himself and to other Christians 2. Because he apprehended it far more safety to himself and to the Church and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal Acts 23.11 which extrrordinary information of his going to Rome could not but be a mighty support and strong consolation to him in his intervening conflicts and Festus was glad of this appeal that without peril on the one hand and ill-will on the other he might quit his own hands of such an Intricate affair which he understood not ver 12. The seventh Remark is God will not be wanting to his Servants in straits but will dispose of matters in order to their Deliverance when it may conduce to his own glory and their good Thus it is here ver 13 14 15 16 c. King Aggrippa must come to congratulate Festus who must declare the case of God's oppressed Servant to the King how the Jews at Jerusalem desired Judgment against Paul Indictâ causâ without a fair hearing on both sides Festus must condemn this by the light of nature and of nations to be an unjust desire and quite contrary to the Roman Custom especially against a Roman Citizen by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for yea and God's design of Paul's publishing the Gospel at Rome it self according to the Divine Revelation Acts 23.11 was likewise hereby promoted Thus the Lord will be seen in the Mount for his distressed Servants when it will have a tendency to his honour he will raise up some Festus or other to open the oppressed man's Cause as God did the Chief Buttler in the cause of Joseph Gen. 41.9 c. and Jonathan in David's cause 1 Sam. 18.3 and 19.2 c. The eighth Remark is 'T is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard and not permitted to make his best defence for himself c. This baseness was below the Roman Gallantry while Pagans v. 16. The accusers must stand face to face to the accused NB. The Roman manner was The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand The Plaintiff had three hours allotted him the Defendant had six and if he were cast yet was he not given up to his Adversaries to be punished at pleasure as those Jews would have had Paul here but as the Judge appointed it Nor was this manner of administring Justice only according to the excellent Law of the Romans but also according to that more excellent Law of the Jews given to them by God himself Deut. 21.4 Nay the contrary practice was against the Law of nature and of all nations yet such a Diabolical Spirit of
God had not as yet made a particular Law against Blasphemy now upon this particular occasion a general Law is here superadded for punishing Blasphemers in all succeeding Ages Levit. 24.15 16. And God ordained also That the Witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned 1. To confirm their Testimony and the Truth of it that they did not by Slander take away his Innocency nor by Murder his Life 2. That his Blood might be upon his own head and that they were not guilty of his sin If so 3. It was a kind of Imprecation that they might suffer the same severity So Deut. 17.7 12. and 19.20 c. shews 4. This Sacrifice of Justice expiates Wrath from the Survivers Our Blasphemies the stumbling-block to Jews and Turks cry loud for Vengeance on Nominal Christians c. Now come we to Israel's remove from Mount Sinai their 12th Station where they had stayed long namely a whole year abating ten or thirteen days as appeareth by comparing Exod. 19.1 2. where it is said They came to 1 Sinai on the third day of the third month of the first year with Numb 10. 11 12. where 't is said They Removed from thence the twentieth day of the second month which we now call April in the second year Which famous Remove affordeth these as famous Remarks The first is Israel is now blest with four famous Privileges at this first Removal from thence to confirm their Faith in their Travel through that terrible Wilderness beside the New Tabernacle they had got among them and the New Passover that was celebrated by them As 1. They had the Word of God to warrant their Remove and Couduct to Canaan The Lord spake thus to them here Ye have dwelt long enough about this Mountain take your Journey to the Mount of the Amoâites c. Lo I have given you the Land c. go in and possess it c. Deut 1.6 7 8. 2. They had the lifting up of the glorious Cloud which had rested in that place almost a whole year from off the Tabernacle Numb 10 11. which was a visible sign that they must now be gone from that long Station then the Cloud moving call'd for their motion and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea in this wayless Wilderness Numb 9. 15 18.3 They had now the soundings of the new Silver Trumpets with which the Priests were to blow an Alarm for the Removal of the Camp c. Numb 10.1 3 8. call'd a Statute for ever the outward Rite continuing till Christ's coming and the mystical signification which still abideth for ever namely the sounding of the two Silver Trumpets of the Law and Gospel in the mouths of God's Ministers who must lift up their Voices as Trumpets Isa 58. 1. and Joel 2.15 16. Ezek. 33.3 1 Cor. 14.8 Rev. 4.1 to put their People upon Motions and Marchings toward the heavenly Canaan This likewise was a sign Audible as the other Visible 4. They had Moses sanctifying their Removal at the removing of the Ark to seek out a Resting-place c. by solemn Prayer saying Rise up Lord and let thine Enemies be scattered c. Numb 10.33 34 35.36 which words David useth Psal 68.1 c. where he prophesieth of Christ's Resurrection and Ascension whereby all those Mysteries were fulfilled The second Remark is The posture of Israel's Marching from Sinai all in comely Order which was summarily in this prospect When God took up the Cloud Moses prayed and the Priests sounded the first Alarm out of the Silver Trumpets at which Judah who was the first Standard having a Lion for his Badge of Honour with Issachar and Zabulun all numerous Numb 2.9 c. and they march foremost whom the Levites of Gershom and Merari follow with six Wagons bearing the boards and coverings of the Tabernacle Numb 10.14 15 16 17. At the second Alarm Reuben bearing a Man in his Ensign Simeon and Gad with their Army of 151 thousand 450 fighting Men rose up and followed the foregoing Waggons and after them went the Kohathites in the midst of the Twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar c. At the third Alarm 's sounding rose up Ephraim who bare a Bullock in his Banner with Manasseh and Benjamin having an Army of an hundred thousand and eight thousand and an hundred Men of War following the Sanctuary or Tabernacle that went before them unto which the Psalmist alludeth Psal 80.3 Numb 10.18 to 22. and 22 to 25. Thus the Sanctuary had the midst safest and most honourable place for Religion is the heart of a Nation and is both Ornamentum Munimentum to it The greatest Camp went foremost and the next in greatness came hindmost namely the Standard of Dan who had an Eagle in his Ensign with Asher and Naphthali those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men call'd the Gathering Host Josh 6 9. because they not guarding the Tabernacle had committed to their Charge the care of gathering together the lame faint and feeble and to look that nothing was lost or left behind to which David seems to allude Psal 27.10 As here was a strong Guard before so there was behind to secure the Sanctuary from Enemies both ways Numb 10.25 26 27 28. yet God was their best Guard as well as Guide both leading the Van or Front and bringing up the Rere Isa 52.12 and 58.8 Psal 68.8 9 10. where God's goings are described The third Remark is When Israel left Sinai then Jethro was for leaving Israel in this place the Story of him related Exod. 18. ought to be placed here as is said before For 1. Jethro offered Sacrifices to God ver 12. whereas the Law for them was not given till they came to Sinai Nor 2. Were the Statutes given till then which Moses sate to make known to them Exod. 18.13 16.3 His chusing of Judges by Jethro's Advice was not till their departing from Sinai Deut. 1.7 8 9. Numb 11.16 17 c. Moses courted his Father-in-law to go along with them For the Lord hath spoke good concerning Israel Numb 10.29 knowing God's Promises to be good sure-hold Jethro at first was unwilling ver 30. but either he yielded after to stay to be Eyes to Israel ver 31. or at least he returned again to Moses in the Wilderness because there is mention of the Posterity of this Hobab among the Israelites in Canaan Judg. 1.16 and 4.11 Sam. 15.6 or they came after c. The fourth Remark is Mount Sinai was not a place fit for Israel to abide in and to build there a Temple for God No it must only be a movable Tabernacle for it was a place of Bondage by reason of the Law there given Gal. 4.24 25. The Law is a Yoke of Bondage as Jerom calls it and they who look
strong Obligations for returning home to their Wives Children and Families from all which they had been upon a publick Account absent full Seven Years 3. Nor did the Covenant they made with Moses require their longer stay than the War lasted Numb 32.18.20.21 wherein they are obliged to go armed before the Lord to War until he had driven out their Enemies from before him and subdued the Land after which they were to return unto their own Possessions and be guiltless before the Lord and before Israel All this and only thus far the Reubenites c. engaged themselves to Moses ver 27. where not a word is mentioned of their staying till the Ten Tribes were setled in their several Inheritances 4. Nor doth this Story of their departure mention'd in this Chapter after the whole Land was divided contradict the probability of this Opinion Because saith Dr. Lightfoot it was fit the whole Story which concerned the Conquest and Possession of the Land should be handled all together before any other Particulars and Emergencies should interpose and interrupt it The Second Remark is The manner how Joshua dismist them namely with the highest Character of Commendation ver 2 3 4 5 6. and not only so but also with a very Rich Reward or Remuneration ver 8. as to the Character Joshua commends them First For their Obedience to their General which deservedly takes the first place upon their Military account and whereby they had discharged that universal duty of Military Discipline and for this their Generous General Joshua highly applaudeth them at the end of their service under him ver 1 2. Secondly For their Faithfulness in not forsaking their Brethren during the Wars tho' their Service was very hard and the harder if that Phrase before the Lord Numb 30.20 be meant their marching continually in the very fore front of the Lords Army and 't is expresly affirmed that the Front was their Station they passed over Armed before the Children of Israel Josh 4.12 This was hard service indeed which ever did expose them to the first shock of the Enemy they bearing the brunt of every Battel nor was this all but this hard service was long also even seven years long yet all this long time they Cowardly desert not their Brethren This ushers in the Third Character of Commendation that their Noble General gives them Namely their Constancy in this hard and long service ye have kept right to your work and to the War saith he ver 3. no fear of either difficulty or danger no tediousness of time in so hazardous an undertaking did discourage them into a desertion Nor did their Natural love to their Wives Children Friends Families Estates the comforts of all which they had wanted so long draw them back from the War N.B. This must needs be a most eminent Act of rare self-denial in them especially considering how they had left all those comfortables afore-mention'd behind them in a Land but lately Conquered yet exposed to the inroads of many malicious Neighbours and where all that was near and dear to them were out of reach of their protection seeing Jordan as well as much of the Country lay between them Fourthly and lastly Above all Joshua commends them for their Piety which is rare to be found in those that follow Tents He saith to them ye have kept the charge of the Commandment of the Lord your God ver 3. Hebr. Vshemarremââeth Mishmereth Custovidistis cum custodia ye have kept God's Precept with the best keeping or as 't is translated Prov. 4.23 Keep with all diligence This their Piety towards God is named last as the Foundation and Original of their obedience to their General of their Faithfulness to their Brethren and of their Constancy in the War c. As if Joshua had said thus to them ye have not been like Soldiers of Fortune meer Mercinaries that drive on War as a Trade only nor like other Warriours who either from Vain Glory or from a Natural Magnanimity do Exploits in Battels but your Undertakings have been out of Conscience and from a Religious fear of God for you have look'd upon your whole work not only as having God's Warrant but also as God's Charge imposed upon you by the Lord of Hosts for your Generation work in the World Hence follows the Second Part their Rich Remuneration ver 8. This Noble General doth not Disband these Brave Men without their Pay as some brutish Generals in the World have done but saith to them Return with much Riches with very much Cattle with very much Raiment with Silver Gold Brass and Iron these all were the Rewards of their good service the Spoils of the Conquer'd did thus enrich them Solomon saith by Humility and the Fear of the Lord are Riches and Honour and Life Prov. 22.4 All this History may be thus improved in the Mystery there is a day coming wherein our Joshua our blessed Jesus the Captain of our Salvation Heb. 2.10 will call us to him as this Joshua did the Renbenites c. unto him ver 1. we have here our Spiritual warfare Oh that we may endure the hardship of this warfare like good Souldiers of Jesus Christ 2 Tim. 2.3 May we be but made able to say I have fought the good fight I have finish'd my course I have kept the Faith then will our General Jesus both Commend us and Reward us as General Joshua did the Reubenites here he will say ye are they that have continued with me in my Temptations and I appoint unto you a Kingdom Luke 22.28.29 a Crown of Righteousness is laid up for you 2 Tim. 4.7 8. The Praise-worthy practices Christ's good Servants and Souldiers shall be publickly Celebrated in that last and great Day Math. 25.34 35 c. The Third Remark is the Grave Admonition that General Joshua gave those Tribes at their Dismission and that in two Points The First is Love to God the grand duty of the first Table ver 5. And the Second is Love to our Neighbour which likewise is the grand Duty of the Second Table ver 8. As to the first of these this Religious General doth not only commend and reward them for what they had done well but also he commands them that after their departure they persevere in well-doing and abound more and more 1 Thes 4.1 1 Joh. 5.13 Intimating to them that this could not be done unless they had a sincere Love to God from whence all true obedience to Gods Commandments must flow as from its Genuine Fountain then would they cleave to God and not to Idols ver 5. And as to the Second Point of Love to their Neighbour he Commands them that their other Brethren who had stay'd beyond Jordan to protect their Wives Children Goods Cattel and Possessions in their absence and to preserve them from the incursions of their bordering Enemies might be made partakers of the Prey and Spoils according to God's Command Numb 31.27 N.B. which
Law being worn out by length of time David revived it in his day 1 Sam. 30.24 25. Where the share of those that stayed with the stuff was equal because their Danger was equal but no such equality could be enjoined by Joshua here for there were but forty thousand to whom the other Moyety is judged by Joshua as their part but there were more than seventy thousand stayers at home to whom the other moyety is granted therefore they that had born the brunt of the War must have the greatest part by Poll otherwise there had seemed no equity nor justice in the Case if the stayers at home had an individual equality with the Warriours Now come we to the Consequences of the Reubenites c. departure to their own Lands The Remarks on this Second Part. The First is No sooner is all well with Israel on both sides Jordan but presently the envious one sows seed of dissention betwixt them and such a dissention as had like to have been blown up into a Civil War which ever is in utramque partem triste sad enough on both sides and cannot be carried on without great loss to the Conqueror as well as to the Conquered and tho' Victory be obtained by the one party yet can there be no true Triumph over the other party that are beaten down because they are brethren and ought not to strive one with another Exod. 2.13 having strife and stroaks enough from an evil World so one Hebrew need not strike another The occasion of this difference was the Building of an Altar by the two Tribes and half in Gilead overagainst the Land of Canaan upon the Borders of Jordan ver 10 11. N.B. This Altar was Gadol Lemareeh spectandae magnitudinis a great Altar to sie to and it was built after the pattern of that in the Tabernacle but for a Civil and not for any Sacred or Religious use according to the Intention of the Builders they did not design to offer any Sacrifices and Oblations upon it but that it might remain as a Monument unto all succeeding Ages to testifie in their behalf that tho' the River Jordan did divide them from Canaan yet they in Gilead were true Israelites descended from Jacob and so had a right to all the Promises of God's Peculiar People and to all the Priviledges both of the Tabernacle and of the Temple as well as their Brethren that dwelt in the Land of Canaan However this Altar was mis-represented to their Brethren within Canaan as if it were intended to offer Sacrifice upon which was diametircally contrary to Gods express command of Worshipping him at one only Altar Exod. 20.24 Levit. 17.8 9. and Deut. 12.5.7.11.13.27 Hereupon the Ten Tribes and half not only hearing but believing this false report do prepare to wage War against the two Tribes and half as against a company of Apostates and Idolaters that were setting up a false and superstitious Worship conceiving they had plain Warrant for this Civil War from God's word commanding it Deut. 13.13.14 15. From whence they look'd upon themselves as bound in Conscience to prosecute the War ver 12. Here we may learn what sad consequences may be produced by an over-hasty creduity of Flying Reports 'T is an Old and a true Saying Fama Mendax Fame is a Loud Lyar Virgil saith Tam ficti pravique tenax quam Nuncia Veri Common Fame is as tenacious of false and feigned News as it is of True but Charity hopeth all things and thinketh no evil 1 Cor. 13.5 7. Israel cannot be excused here neither for their ungrounded jealousies nor for their inconsiderate rashness Men may rather be blind in Charity than rash in censure 't is better to be over credulous of Good than over suspicious of Evil. The Second Remark is The Means whereby this mistake was rectify'd and the mischief impending was so happily prevented Namely by an Amicable Embassage Ten Princes are sent to treat with the two Tribes c. whereof Phineas who was bonus Vir Dicendi peritus a good Man and well spoken is placed the principal Embassador ver 13 14 c. in this Friendly Treaty the cause of this present discontent is fairly canvas'd pro and con on both sides from ver 15. to ver 30. wherein the Plaintiff first opens the cause of offence with many sad Aggravations then the Defendant puts in his Plea and giveth a Plenary Answer to all the Plaintiffâs Accusations This teacheth that before open War be proclaimed and prosecuted cuncta prius Tentanda All means must first be made use of for composing of Quarrels and for preventing the shedding of Bloud Therefore God's Law laid upon Israel in all their Wars was first to proclaim Peace Deut. 20.10 This is the Law of Nations to this Day The Romans had their Caduceum whereby they tendered Peace and in case of refusal then their Hastam whereby they proclaim'd War 'T is a true saying Penes Regem incipere bellum penes verò Deum Terminare 'T is in the power of a King to begin a War but 't is in the power of God only to end it The Lord of Hosts alone hath this prerogative He makes Wars to cease to the ends of the Earth Psal 46.9 And therefore saith Solomon With good Advice make War Prov. 20.18 and By Wise Counsel make thy War Prov. 24.6 And thus the Historian saith That K. Philip of Macedon wrought more by Treaties than by Arms ever esteeming it the far better way Sure I am this Treaty proved it true here which won a Victory without a War as the Sequel demonstrates The Third Remark is The Plantiff's Objection against the Reubenites c. 1. He begins with his Letters Credential that he was God's and God's People's Plenipotentiary and chargeth them home with Idolatry which is a Trespass with an Accent a wickedness with a Witness though there was no true Witness hereof in them and that so soon as God had conducted them safely to their own Homes to reap the Benefit of all their Deliverances from their many Dangers in a Seven Years War All which Divine Favours obliged them to better things than to Apostacy c. Intimating that if they drew back to any strange God from the true God his Soul would have no pleasure in them Hebr. 10 38 39. 2. The Plantiff lays before them both the fearful fruits of the Sin of Baal-peor Numb 25.4 where for that Sin God left so many Bloody Blows upon the Backs of Israel as we are not cleansed from them until this Day ver 17 18. where he tells them if they dare to sin afresh God will pay them home for the new and for the old and likewise he tells them of the Sin of Achan wherein but one sinned yet all suffered ver 20. If all Israel suffered for that one Man's Sin how much more shall we all suffer for you who are many if we suffer your sin to pass unpunished 3. He Anticipates a