Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
seat of his Pride and Impudence when no other part of Goliah was capable of danger he being wholly Immured from Top to Toe as it were in a Wall of Brass that the Stone did sink into his Forehead v. 49. N. B. As a stone doth naturally and speedily fink into the soft Water so it sank into his hard Skull and through that into his Brain also But suppose he had his Helmet pull'd down over his Forehead and Face as some say he had this renders the Wonder more Wonderful that a Sling stone should pierce through his Helmet of Brass which was harder than his Skull surely David by the Spiritual force of his most Heroick Faith makes this Stone fly at the Face of his Adversary and he seemed no otherwise than to have wrapped up in his Sling not a Stone only but with Reverence be it spoken even the Blessed God himself he hurl'd the Almighty Power of his God at the Head of Goliah and this bâ—â—ke through all Seventhly No sooner had this Stone pierced through the Pia Mater which compasseth the Brain like a Swathing Cloth which Solomon calls The Golden Bowl Eccles 12.6 if that be broken the Wound is Mortal and Goliah with this Wound was deprived of all sense and motion so that he fell flat with his Face on the ground and there lay the Greatness of Great Goliah N. B. No doubt but he caus'd an Earthquake by his great fall considering both the Bulk of his Body and Weight of his Armour Eighthly Observe how David prevailed over the Philistine with a Sling and a Stone v. 50. which were unlikely means to prostrate so Bulky a Body in so strong a Garrison as it was wrap'd up in such strong Armour All this did David by the help of his God and by the force of his Faith Hebr. 11.32 So Shamgar had obtained a great Victory over those Philistines with an improbable Weapon namely an Oxes-Goad and Samson the like with a like contemptible Instrument to wit the Jaw-bone of an Ass 'T is no matter what the Tool be if God take it in his Hand God oft useth such contemptible means the more to manifest his own Power and Glory 2 Cor. 12 9. Ninthly Observe how Goliah's Head was cut off with his own Sword v. 51. So soon as David saw Goliah lay sprawling upon the ground saith Josephus then David ran and drew out the Gyants Sword out of its Sheath which Goliah had not as yet drawn out designing first to begin the Fight with his Spear and not to use his Sword till he came to a closer Combat but David's Sling-stone had prevented that and now David doth draw it for him to cut off his own Head with his own Sword N. B. This argues that David was a strong Man if he were a little Man as most imagine otherwise he had not been able to have wielded a Giant 's Sword as he did here for cutting off the Giant 's Head and we read he was able to wear it after Chap. 21.9 N. B. Thus Goliah Propriis pennis configitur as Julian the Apostate said when the Christians consuted his Heathens by their own Arts and Authors alluding to that Adage A Fowl may be shot with an Arrow that is Feather'd out of its own Wing So Goliah was first stunn'd with the stone out of David's Sling is now Beheaded with his own Sword which he had designed for the Death of David and for the Destruction of God's People Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai See Psal 9.16 They are Snared in their own Snares Tenthly Observe how David's fighting and prevailing against Goliah was a singular Type of Christ who fighting against Satan Sin the World and Death doth Vanquish them with their own Weapons N. B. For By his Death he destroyed him that had the power of Death to wit the Devil Heb. 2.14 He swallowed up Death in Victory Hosea 13.14 and took away Sin Isa 25.18 which is the sting of Death and the strength of Sin which is the Law 1 Cor. 15.54 55. He hath Cancell'd this Handwriting of the Law and Nail'd it to his Cross Col. 2.14 15. and finally he hath broke open the Prison of the Grave and so hath set all his Elect at Liberty as a Learned Annotator here saith No doubt but the Israelites run as fast to Insult over Goliah when now Dead as they had sled from him for fear of him before while he was alive v. 11.24 Christ hath kill'd Death for us c. so we ought not to fear Death Mors Mortis Morti Mortem quoque Morte dedisset N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil Matth. 4. where our Saviour throws three smooth stones the three Scriptum est's at Satan wherewith he broke the Serpent's Head the Type and Antitype agrees c. Now the third part of this Chapter is the Consequents of all Remarks hereupon are First No sooner did that vast Host of the Philistines behold their Champion their Idol in whom alone they put all their Confidence fall down Dead and Beheaded by David but they all fled out of the Field v. 51. yielding the Victory to Israel partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them v. 8 9. and partly yea more especially because the Lord struck them with a Panick Terrour otherwise the loss of one Man could never have so daunted such a Prodigious Army as they were c. The Second Remark is The Army of Israel pursues and makes a dreadful Slaughter of Thirty Thousand Men saith Josephus even to the Gates of Gath and Ekron v. 52. and then return'd to take the Plunder of their Camps v. 53. This Pursuit was prudently manag'd by Saul who suffer'd not his Soldiers to Plunder till the Victory was compleated The Third Remark is David's Triumph v. 54. David brought Goliah's Head to Jerusalem and set it up upon some Pinacle as a Trophy of his Victory and to terrifie the Jebusites that still held the strong hold of Sion 2 Sam. 5.7 though the City had been won before by the Tribe of Judah and Benjamin Judg. 1.21 and 19.10 and put his Armour in his Tent either that Tent he had at his Father's House or that Tabernacle he erected afterwards N. B. Then David penn'd the Ninth Psalm the Title being Muthlaben the Death of the Champion c. and some say the Hundred and forty fourth Psalm also for the Chaldee reads v. 10. From the Sword of Goliah The Fourth Remark is David's Honours from Saul v. 55. to the end which are related in the two first Verses of the Eighteenth Chapter upon these last Verses here N. B. A Doubt is moved How Saul could be ignorant who David was when he lived at the Court Chap. 16.21 Answer 1. David was not constantly at Court till after this Conquest chap. 18.2 but
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
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. ☞ 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
but also 1. All the whole brood of Devils which Lucifer drew into the same condemnation with himself and therefore is call'd the prince of Devils 2 All the whole race of wicked men call'd the Children of the Devil as before John 8.44 and 6.70 and Act. 13.10 according to the mystical sense for God having catch'd Satan in the Serpent holds him fast there until he had past this direful Doom upon both in one Satan entred into the Serpent willingly but he was held there unwillingly by Gods hand 2. By the Seed of the Woman is meant primarily that God-man Jesus Christ who is Christ personal and secondarily all the Elect of God in Christ and those are call'd Christ Mystical 1 Cor. 12.12 the head with his Members and though the man be not expressed either in the former or in this latter clause yet is he not in either to be excluded Man is left out here as holding out the great mystery of the Incarnation for Christ was so the Seed of the VVoman that he was not at all of mans Seed Isa 7.14 and between Christ and Satan was the widest enmity for Christ consented to Satan in nothing when the Prince of this World the Tempter came to Tempt our Redeemer he found nothing in him Joh. 14.30 no compliance no corruption to work upon yet as the Seed of the Serpent is collectively taken not only for Beelzebub the Prince of Devils and the God of this VVorld but also for all the Evil Angels that did fall with him and for all the reprobate that are led captive by him so the Seed of the VVoman must also be collectively taken including all the Elect as Members with the Head Thus the blessed Virgin together with all true Christians in Christ are included who are all said to wrestle with principalities and powers and spiritual wickednesses in high places Eph. 6.12 and their whole life is a warfare 1 Tim. 1.18 The third pair or couple of Champions to match each other in this Enmity and Hostility is again primarily Christ and the old Serpent Satan whose Duel was fought in the fulness of time Mat. 4.1 to 13. and Luke 4.1 to 13 See a full description of this most dreadful Duel in my Church History plot the 22th from page 317 to 327. Christ alone is that stronger Man that conquers the strong Man Luke 11.21 22. that draws the Dragon out of his Don and cracks his Crown as is here promised that destroys his works Heb. 2.14 that makes him to fall like Lightning from Heaven Luke 10.18 yea from the Heaven of mens Hearts 2 Cor. 10.4 that he himself might dwell in them Eph. 3.17 It was Christ that personally spoiled those principalities and powers and made a shew of their broken Heads openly triumphing over them on his Cross Col. 2.15 Christ was that only one of the Seed of the Woman that was able to match and over-match the Devil and he personally comes out of the Camp of the Saints as David did out of the Camp of Israel to fight Hand to Hand with this great Goliah and therefore it is said here he shall not so much assault thy Seed Oh Serpent but thy self Oh Satan for in his destroying thee he destroys thy Seed also seeing the Serpent and his Seed stand and fall together and that he may destroy thee 't is said he shall not so much assault thy Tail Oh Serpent for that being cut off may grow again but thy Head where all thy Power Policy and Poyson lyeth he shall break thy Head and trample thee under his Feet yea and he will tread him under our Feet shortly as he hath already done under his own Feet Rom. 16.20 All the Godly Seed of the Woman shall secondarily partake of this Triumph in Christ as all the wicked Seed of the Serpent shall be trodden under foot with Satan In all this the Law of Retaliation is observable God gives Satan here Middah beneged Middah as the Hebrew phrase is measure for measure Per quod quis peccat per idem punitur ipse Satan was now Triumphing in his Victory over the Woman now God retaliates the Devil as he had seduced a Woman so he should be destroyed by a Woman Here is an excellent Antithesis Satan had conquer'd Eve and her Seed but Mary who is call'd a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency Gal. 4.4 and her Seed Christ should conquer Satan By the former Haishah or Woman came in Death but by the latter came in Life and Salvation The Seed of the Woman shall break the Serpents Head that is Satans Kingdom Headship and Dominion over Men yea and Sin which is the Scepter of his Kingdom and till this be done all that the Devil can do is to bruise the Heel of that Holy Seed he may nibble at the Heel but he cannot reach the Head Achilles is said to receive his Mortal Wound by Pyrrhus in the Heel but he that is born of God keepeth himself so that the wicked one cannot touch him 1 John 5.18 However not with any of his deadly touches He cannot thrust his venemous Sting so far into him as to cause him to die for Christ who is our life Col. 3.4 can as soon die at the Right Hand of his Heavenly Father as in the Heart of a true and sound Believer because his Life is hid with Christ in God The Fathers Life is bound up in the Life of his Child as Gen. 44.30 The Devils Commission here is not to hurt both the Heels but one only as before so that the faithful Christian shall stand firm upon one Heel even when he is hurt in the other and even this hurt in one only Heel is far off both from the Head and from the Heart and though the iniquity of his Heel do not only encompass him but also through the Serpents subtilty overturn him too yet God redeems his Soul from the hands of Hell Psal 49.5 6 16. The Believer riseth again and becomes more than a Conqueror Rom. 8.37 And what is that but to be a Triumpher 2 Cor. 2.14 We do over overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because through Faith in Christ we overcome before we Fight and are sure and secure of Victory Christ himself hath broken the Head of the Tempter and he hath left only Tale-temptations for us to grapple with which Christ in us the hope of Glory doth also conquer for us while he reigneth in us and rideth on us as on his white Horses all the World over Conquering and to Conquer Rev. 6.2 Therefore this bruising of the Heel as it relates to Christ personal points out 1. The Humanity of Christ which was his Heel or lower part as his Divinity was his Head or upper part and which Satan did indeed bruise or 2. The Heel or lower end of Christs publick Ministry When Christs hour was come and that hour of the power of darkness then the
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
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
to Everlasting Psal 90.2 Gen. 17.7 13. Jer. 32.40 Isa 55.3 Heb. 13.20 hence 't is call'd a stablish'd Covenant Gen. 17.7 and a Covenant of Salt 2 Chron. 13.5 because it stands fast Psal 89.28 and faileth or corrupteth not as the things that are Salted last long Hereupon all the Blessings of this Covenant are call'd Everlasting As 1. Pardon Jer. 31.33 2. Joy Isa 35.10 3. Life Joh. 3.16 And 4. Salvation Isa 45.17 for all flows from an Everlasting Fountain the unchangeable God Mal. 3.5 and all are manag'd in an Everlasting Channel by an unchangeable Mediator Heb. 13.8 who brings in Everlasting Righteousness Dan. 9.24 And how should this 1. Refresh us and Relieve us against the Cor-dolium's and Discouragements both of Desertion and Death neither of which can put an end to this Everlasting Covenant And 2. Ravish us also seeing David was Ravish'd with Covenant Mercy made known to him only for a great while to come that is so far as Christs time 2 Sam. 7.18 19. How much more we for Covenant Mercy the sure Mercies of David that reaches beyond all time even for ever and for ever this Everlasting Covenant is a spring of Everlasting comfort we shall never grieve for the loss of it as of Temporal Comfort Thirdly 'T is a full Covenant as well as free and firm 't is Alvearium Divini Mellis an Hive topful of Heavenly-Honey even all God is and has for herein the great God saith to his Servants as the King of Israel did once say to the King of Syria Behold I am thine and all that I have I Kin. 20.4 thus God saith to us in his Covenant all I am and all I have shall be yours I will be your God Gen. 17.7 Jer. 31.33 and all are yours 1 Cor. 3.22 Oh what a large Charter and Portion have the People of God here 1. All God is 'T is as great a portion as God is he is an Infinite God and the Heaven of Heavens contain him not 1 Kings 8.27 yet this Covenant contains and comprehends or shuts up as it were the Incomprehensible God I am your God this is truely call'd an â—â—â—ceeding great and precious Promise 2 Pet. 1.4 greater than that of Balak to Balaam Numb 22.17 which was great Honour and greater than that of Ahashuerus to Esther Esth 5.6 which was half of his Kingdom yea greater than that of the Tempter to Christ Mat. 4.10 which was all the Kingdoms of the World c. if he that promis'd had been able to perform it Yet this surmounts all even ten thousand Worlds and ten Heavens into the Bargain in as much as the Creator is ten thousand times more than all his Creatures he hath made or may make Oh what can God say more than I will be yours as God having no greater to Swear by Sware by himself Heb. 6.13 so God willing to bestow his Benevolence on Man and having no greater thing to give giveth us himself Consider God 1. In his Nature quantus quantus est how great and how good soever he is yet gives he his whole self to us as the Bridegroom gives up his whole self to his Bride Or consider him 2. Personally 1. As God the Father so he Covenants to be a Father to us 2 Cor. 6.17 Exod. 4.22 Jer. 31.20 and as it were fond of us Psal 103.13 and 147. ver 11. 2. As God the Son to be our Mediator to take up all Controveisies and to bring us to glory John 17.24 Ransoming from death Hos. 13.14 and reserving us for Life 3. God the Holy Ghost performs and perfects all that the Father purposeth and the Son purchaseth Heb. 10.15 16. writing the Law in our Hearts washing us from our Sins and witnessing with our Spirits that all is ours so that here is a mighty bundle of Mercies given to worthless Man by the most worthy God in this one clause I will be your God 't is not call'd a Mercy in the singular but Mercies in the plural number Isa 55.3 all sorts and degrees of Mercy suitable to Mans manifold Misery Temporal Spiritual and Eternal no greater Gift can be given from the Creator to the Creature whether Men or Angels The Excellency of this Portion or Gift is manifold As 1st Proportioned to all Mans wants whereof he is made up by the Fall God is all good to Man who is all evil to God God is bonum congruum the Plaister or Salve is broad enough for the Sore he is Elshaddai an All-sufficient and a Sole-sufficient God Gen. 17.1 The Hebrew comes of Shad Mamma a full Breast for an hungry Babe There is in God both sufficiency and suitableness to Mans misery God is both 1. Eminently good whatever Excellencies lye scattered in the Creature they are all concentered in God from whom they come as all Beams in the Sun and as all drops in the Ocean All Dainties according to the vulgar saying are found in this one Dish All the lesser Pearls in the World are contain'd vertually in this one Diamond The Excellency of the Creature is oft single wanting other excellent Adjuncts as Honour hath not always Parentage nor Learning Vertue vice versd c. No Created Being can be a capacious Continent or Receptacle of all perfections but God is all excellent things as Sun Shield Fountain c. Psal 84.11 and Jer. 2.13 c. Yea he is all good Persons too as Friend Father Master Husband c. Jam. 2.23 Isa 41.8 2 Chron. 20.7 John 15.15 Isa 9.6 Col. 4.1 Isa 54.5 Jer. 31.32 yet God is more than all those Relative Terms the majus includes the minus And 2. God is Superlatively as well as Eminently good All Excellencies found in any Creature is in a more transcendent manner both found and founded in the Creator Man may be wise to a degree in the concrete but God is infinitely so in the very abstract he is Wisdom it self and so of all Gods other Attributes 2dly As this Portion of Jacob Jer. 10.16 even all God is the best portion in the World hath in it a proportion so it gives a propriety for 't is not said only I will be a God but I will be your God which giveth Believers propriety in God as they are not their own 1 Cor. 6.19 So we may say with Reverence neither is God his own all God is is theirs 1 Cor. 3.21 22. He hath given himself away as it were from himself to them Yea and 3dly They have not only a propriety in this proportionable Portion but they have also some Possession of it at least in its primitiis or First-fruits the Pawn and Pledge of the full Harvest of Glory the Earnest-penny of the whole Inheritance 't is true the Riches of a Christian lyes most in Reversion he hath yet something in possession as now and then a Kiss of Love from Christ Cant. 1.1 2. now and then some Fellowship with the Father 1 John 1.3 though he hath more in
measure by his heavenly visions in his matchless Rapture into the third Heaven 2 Cor. 12.1 2 7. Had he not been buffeted he had been puffed up and had been carried up higher in his own Humane conceit than ever he was in the Divine Extasy Rupertus applies this story to the Jews Genealogy which as he saith was put out of joint by the coming of Christ thereupon the Apostle forbids them its use 1 Tim. 1.4 as a laborious loss of time whereof there could be then neither proof nor profit for after Christs coming no more such fruit was found upon that Tree none like a Messiah no other could be expected seeing Shilo was come already Gen. 49.10 Augustin understands this History to hold out the two seeds of Jacob the sound Legg to represent those that believed on Christ the lame Legg those that halted through unbelief Serm. 80. de Tempore but Gregory comes nearer the mark saying The halting Foot resembles the frailty of the flesh but the upright one the vigour of the Spirit in every true Child of Jacob for so saith our Saviour to his Disciples The Spirit indeed is willing but the Flesh is weak Matth. 26.41 But the most genuine Interpretation hereof is that as it was to humble Jacob who must not have the Victory without a wound his Harm received makes him go off the won field only an halting Conqueror So we are taught here when we are most prevalent with God in prayer yet go we for humbling us but halting away as Jacob did here Those halting Israelites 1 Kings 18.21 did arise out of their Father Jacob's halting Thigh they indeed halted on both Leggs being his carnal seed as above yet even his spiritual seed halts of one Legg to wit the unrenewed part in them The best of men are but men at the best there is a But at the door of the best not only great men have their But as Naaman the Syrian General But he was a Leper 2 King 5.1 but also good men even the best of the kind as David a man after Gods own heart But in the matter of Uriah 1 King 15.5 The holiest have their haltings which they carry as Jacob did his along with them to their dying day The best have a wound in the Thigh as Jacob had which makes them halt in their walking that Thorn in femore or in the fresh causeth uneven paths and unequal paces The holiest have their exercises something to humble them God hath his Tedder at every mans foot and his Bridle upon all mens spirits to Rein them in from Self-exaltation that they may not mount too high by having the Victory Oh that our former haltings may be sanctified to us so as to work savingly in us some future humblings At Death saith Piscator God wrestles with his Servants laying hold on their Consciences by the Menaces of the Law They again resist this Assault by laying hold upon God with the Faith of the Gospel being well assured that Christ hath freed them from the Curse of the Law by being made a Curse for them upon the Cross God yields himself overcome by this Rancounter yet toucheth the hollow of their Thigh or rather wounds them in that fatal place of the Thigh commonly call'd the Pope's Eye where a wound is accounted mortal by taking away their lives Howbeit this hindereth not the Sun of Life eternal from arising and srising upon them in their passage to another World as the Sun of the Firmament did upon Jacob as he passed over Penuel Gen. 32.31 which the Septuagint translateth The Sun arose upon him when the face shape or appearance of God passed away from him And thus it befalleth the Saints in their other Conflicts with the Devil as well as in that last with Death wherein the best do bewray some haltings some frailties in their Trials and Temptations as David did saying I am ready to halt Psal 38.17 that is to misbehave my self and so to mar a good Cause by my ill management And thus Paul had got a Thorn in his foot or flesh which caused some haltings call'd his Infirmities 2 Cor. 12.5 7. and some cryings out I am weak v. 10. yet this doth not obstruct the Sun of Righteousness from arising upon them with healing in his wings Mal. 4.2 The Lord Jesus is their Jehovah Rophekah a Giant-like or Almighty Healer Exod. 15.26 Omnipotenti medico nullus insanabilis occurrit morbus To this Almighty Healer there is no disease can be found incurable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen Contraria contrariis curantur saith Galen Christ cureth contrary Distempers by contrary Applications he hath a way by himself that he may be the more admired Thus the case was with that great Apostle when he in himself was weak then Christ which is a seeming contradiction made him strong Thus Jacob's halting neither hindered the Sun from shining upon him nor himself from coming home to Canaan Whereas the wicked who halt on both Leggs as the godly halt upon one only have a contrary Threatning that their Sun shall go down at noon Jer. 15.9 and Amos 8.9 A sudden change shall come upon them as it did upon Sodom the Sun was fair risen upon it that same day wherein it was destroyed Gen. 19.23 24. Their Sun went down while it was day and yet the Sun shone upon Lot while it rained down Fire and Brimstone upon Sodom and Gomorrah So when wicked men are mounted up to their Zenith or vertical point when go to their Tropicks their turning point of time in their highest Elevations a dismal change comes upon them They shall be as Senacherib Nebuchadnezzar and Herod c. were destroyed in the very height of their Pride and highest Ruff of their Jollity Pharaoh had all fair way and weather made before him until the very instant wherein he was drowned The third Respect which is the sixth point in this famous Story to be wondered at is Jacob's constancy and continuance in wrestling notwithstanding his lame Legg he must gain God's blessing and he will not give over wrestling until he get it He was so constant and so instant in prayer and so fervent in spirit Rom. 12.11 12. that this Earth-born man brought his Heaven-sprung Antagonist to a fair parley Gen. 32.26 Thus Prayer is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. v. 1 2. that is a parlying with God wherein there is 1. The Angels Request to Jacob and 2. Jacob's Reply to his Request In the Angels Request in general there is a clear Concession that he was conquered by Jacob. Pugna suum finem cùm Jacet Rogat hostis habet There the Combat or Conflict endeth when either Party lyes along upon the Ground or desires leave to depart the Field Though the former of these did not befal Jacob's Adversary to fall before Jacob yet he even when lamed and hardly laid at will bring him to the latter he begging his leave to be gone wherein
no more But 2. As this motion of Judah was good in these three respects so we shall find that it was a bad and an evil Motion in the General because this motion of Judah for selling Joseph had very evil effects to the Sellers and to their posterity for some hundreds of years after for this selling of Joseph was without controversy the occasion of Israels going down into Egypt where they suffer'd a severe Bondage for a long time But this motion of Judah was not only evil in its effects in the General 't was also evil in nature in particular As First If it be considered how Judah's motion was bad in the positive part of it though it was good in the Negative He did well in disswading his Brethren from killing Joseph but he did very ill in perswading them to the selling of him For his counsel ought to have been thus stated as a right case of Conscience Brethren seeing we are like to reap no profit by our unkindness to our Brother but rather reproach and much mischief not only from Men who will repay Justice but also from God who will make Inquisition for Blood Psal 9.12 and to whom Vengeance belongeth Rom. 12.19 yea who is the Avenger of all evils and injuries Psal 10.14 Gen. 50.15 this mischief of selling as well as of killing Joseph will return upon our own Heads and our violent dealing with him will come down upon our own pates Psal 7.16 Therefore I counsel you neither to kill him nor to sell him but to save him from both those evils draw him out of the Pit nourish him with meat clothe him with his party coloured Coat again and restore him safe to his Father Secondly Consider As his Counsel had been good indeed had Judah advised according to the aforesaid so had he aggravated the evil of Selling him as well as of killing him his advice had been good also 'T is true it was the lesser evil to sell him than to kill him yet the selling him was a kind of killing him for therein they spoil'd him of his Liberty which is dearer than Life in selling him for a Slave as Cattel are Sold in the Market to Butchers transmitting by that Sale a power to the Merchants either to kill him or to keep him Besides there was a manifest Breach of the Plagiary Law He that stealeth a Man and selleth him shall surely be put to death Exod. 21.16 and again If any Man be found stealing any of his Brethren of the Children of Israel and maketh Merchandize of them as they do here of Joseph then that Thief shall die and thou shalt put evil away from among you Deut. 24.7 This Law was then writ in their Hearts Rom. 2.15 long before it was writ in Moses Tables otherwise Cain's killing his Brother Abel had not been Murder c. Therefore this Sale of Joseph was no less than a double Inquity 1. In Stealing him from their Father whose proper goods he was and not theirs 2. In selling him to Arabians who were strangers to Religion Upon both those Heads Judah had he been a good Councellor might have amplified and illustrated the evil of both those Acts As 1. He might have said Brethren our Brother is as we all are our Father's best Goods as Job's Children were to him having God's Image which no other Goods have The more excellent that a stolen thing is the greater Punishment that Theft deserves Man is the Master-piece of God's Creation being created so no other sublunary Creature is in the Image of his Creator Hereupon the very Law of Nature hath branded Man-stealing as Crudelissimum Institutum The most Cruel of Thievish Enterprizes and no less than Crimen laesae Majestatis High Treason against the King of Kings being a stealing of God's Image Hence the Ancient Roman-Laws condemned Men-stealers to the Metal-Mines and a latter Law of the Great Constantine casts them to the wild Beasts Judah might have said here Joseph is a Man so hath on him God's Image this will be the worst sort of Theft and Joseph is a Jewel so Jacob accounts him the greater Injury this will be to our Father to Rob him of his Darling and Diamond Therefore Oh do not this abominable thing Jerem. 44.4 we may not so much as steal Joseph much less may we 2. Sell him Seeing to be Sold into Slavery is a certain loss of Liberty which is as precious as life it self besides quid aliud est quà m sexcentis eum mortibus objicere what is it else than to expose him to an Hundred Deaths but the worst of all is we do not sell him to Israelites where he may still enjoy the Ordinances of God's pure Worship but to Ishmaelites who are degenerated from the Church yea to Arabians who have no knowledge of the true God to an Heathenish Idolatrous People so we become Sellers of Souls as well as of Bodies for hereby he will be in danger to be corrupted in Religion and carried off also to Idolatry by which means he will be seduced out of the Service of God into the Slavery of the Devil and so his Soul will be brought into the basest Bondage as well as his Body Though such Soul-Merchants and Spiritual Merchandize be found in mystical Babylon which the literal never pretended to practice among her Pardon-mongers for Purgatory whose Trade is wholly about the Souls of Men either fixing them there or freeing them thence Rev. 18.13 There must none such be found in the true Church of Israel and the right God-worshiping Sion And if those Court-Sycophants were cursed for driving David from the Inheritance of the Lord that is from being present at God's Publick Worship in the Tabernacle and for bidding him Really though not Verbally Go serve other Gods in Idolatrous Countries 1 Sam. 26.19 what could Judah and his Brethren who were the Patriarchs of Israel expect both for stealing Joseph from his Fathers hand and for Selling him from his House wherein the true worship of God was upheld then only in all the World into Arabia and into Egypt two Heathenish and Idolatrous Countries what was this but a plain bidding him Go and serve other Gods than thy Father's God and was not this as cursed a Crime in the Patriarch's dealing thus with Joseph as it was in Doeg that Dog the Cursed Edomite who dealt thus with David and brought him to bewail his Banishment crying Woe is me that I must sojourn in Mesek and among the Tents of Kedar Psal 120.5 that is among the Arabians the very People to whom Joseph was here Sold of Ishmael◠Posterity Gen. 25.13 and who used to live in Tents Cant. 1.5 Thus it plainly appeareth that Judah's Motion for Selling Joseph was bad as well as good 'T was indeed very good as it was a saving his Brother from being slaughtered yet the selling of him was very bad and a notorious wicked Act though God over-rul'd it for good every way to him to
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 ☞ 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
though a Prince was not ashamed to own his own Kindred though their Trade was mean and despicable especially in the Opinion of the Egyptians for he did not only vouchsafe to meet them in their way but also 1. To present some of his Brethren poor Shepherds to the King Gen. 47.2 who ask'd them What is your Occupation ver 3. a meet question for a good Magistrate to ask that they had one Pharaoh takes for granted this prudent Prince suffer'd none of his Subjects to live idly without Employ God made Leviathan to play in the Sea Psal 104.26 but none to do so on Earth He that will not work shall not eat 2 Thes 3.10 Paul condemns idleness as a Capital Crime to the pains of Death yea to one of the worst of Deaths to die by Famine 'T is a Law laid upon all Mortals to sweat out a poor living by some lawful Labours and to Earn what they eat by the Sweat either of the Brow or of the Brain Gen. 3.19 yea Paradise it self which was Adam's Store-house was his work-house also .. He must take pains though then without pain or weariness as well as have the pleasures thereof Gen. 2.15 such as do not serve God in an honest Calling will soon as all loose Persons do List themselves to serve the Devil Joseph here had Instructed his Brethren to tell Pharaoh the Truth and not to be ashamed of their Trades Though Grasiers or Shepherds were abominable in Egypt every lawful Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decorum an Honour put upon it by God 'T is the unlawful only that are shameful A Gamester a Cheater a Kid-napper an Usurer c. are asham'd to own themselves as such when asked what their Occupations be whereas the honest Scavenger Chimney-sweeper Tankard-bearer c. are ready to own themselves so 't is the Language of our Law To Bridewel with them that can give no true account of some just Employ 2. Joseph likewise presented his Father though a poor Aged Man to Pharaoh Gen. 47.7 He was not like those unnatural Children of our day who think it a disgrace to acknowledge their poor Parents David did not so who brought his Father and Mother to the King of Moab to keep them haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess 1 Sam. 22.3 4. And Joseph did not so who set his old Father before Pharaoh who wondred at the whiteness of his Hoary Head As the King seeing Joseph's Brethren young Men and fit for Labour therefore asks them about their Occupations and they answer That they were not like Body-Lice which live not by their own Sweat but upon the Sweat of others they lived by their own Labours and not upon the Labours of others so it was no Sin to succour them So he seeing Joseph's Father a very old Man and past his Labour asks him only of his Age but nothing of his Occupation Jacob was now an hundred and thirty years old just the half of the four hundred and thirty years between the promise to Abraham and the Delivery out of Egypt to wit two hundred and fifteen years were at this very time expired as before It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand How old art thou Gen. 47.8 than what a blind Heathen could do namely to know his years and the Age of his Life yet God so disposeth of Jacob's answer that an excellent Lecture is read to that Heathen King ver 9. How Heaven is Mans Home this World is but as an Inn where Man Sojourns for a while and wherein he as a poor Pilgrim is exposed to manifold evils yea and that through the former sins of the Sons of Men Nature began to decay and Mans Life grew shorter than formerly insomuch that neither Jacob himself nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage for Jacob's Father Isaac lived to an hundred and eighty years of Age Gen. 35.28 and his Grand-father Abraham to one hundred seventy five Gen. 25.7 whereas he himself was the◠but an hundred and thirty and being so very old he found his strength decay therefore did he both before then and after make Death familiar to him at Bed and Board learning to die daily and often crying Let me die Gen. 45.28 and 46.30 and lo I die Gen. 48.21 and 50.5 yet God was better to him than his expectations for he lived seventeen years after his conference with Pharaoh Gen. 37.28 dying at an hundred forty and seven years still short both of his Father and Grand-father as before After these things were Transacted Jacob and his Sons had Pharaoh's hearty welcom as they had Joseph's before They desired to live in the Land of Goshen according to Joseph's Instructions Not only because 1. It was nearest to the Land of Canaan so stood most commodious for their Return out of that Country to their own 2. It was most fruitful fattest and fittest for feeding their Cattle but also because 3. That they might dwell apart from the Egyptians and so not be corrupted with their Idolatry Josephus addeth that Joseph would not have his Brethren dispersed among Egyptians for this would have divided them one from another yet were there some Egyptians Inhabitants among the Israelites in Goshen of whom they borrow'd Jewels at their Departure Exod. 11.2 However Pharaoh gave them his Royal Grant of Goshen Gen. 47.4 5 6.11 at their Petition for Joseph's sake Kind he was and constant in his Respects to so good a Servant It pleased Pharaoh well only to hear of his Servants Brethren Gen. 45.16 yea and his Courtiers too at least in counterfeit Kindness they must love whom the King loves they do but humour Pharaoh while they honour Joseph yea so good-humour'd God made Pharaoh to Joseph that he offer'd him to make such of his Brethren as were Men of Activity of Shepherds to become Courtiers Gen. 47.6 but we find not that Joseph accepted of this Royal-offer as being loth to adventure them among the Corruptions of the Court though God had given him Grace to be as fresh Fish in a Salt Sea and his bow abode in strength c. yet might he well Question whether it would be so well with them c. In all which Joseph resembles our sweet Jesus who though a Lord not only of one as Joseph but of all Lands yea of Heaven and Earth yet is not ashamed to acknowledge the meanest of the Saints as his Brethren Hebr. 2.11 He presents us to the Father in whom we are accepted Eph. 1.6 and provides a Goshen a Land of light for us Joh. 14.3 and instructing us how to comport our selves before his Father c. Having seen Jacob's welcom to Egypt now his welfare in it is next to be considered as the first was Honourable so the second was comfortable His condition in Egypt was
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
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 â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified 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 Genâ—iles 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
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
things to come than what was past For this second month Passover could not look backward respecting Israel's Deliverance from Egypt which was the appointed signification of the first month Passover because it miss'd that very famous night no less than a whole month therefore must it rather look forward as it was in it self a month forward and have respect to the future Oblation of Christ who is our Paschal Lamb Passover sacrificed for us in whom we keep the Feast in Spirit and Truth 1 Cor. 5.7 8. And those in a Journey afar of that could not keep the first Passover yet were admitted to the second Numb 9.10 11. may well represent us Gentiles who were unclean even dead in trespasses and sins and afar off also Ephes 2.1 13. yet should be made nigh by the blood of Christ v. 14. and be admitted to become partakers of that second namely the great Gospel-Passover who now is sacrificed for us and of whom we partake often And we may learn from this Divine Allowance in case of lawful Letts as here and 2 Chron. 30.2 that God in some cases is so gracious as to prefer Mercy to us before Sacrifice to himself for we have far more need of that than he hath of this Yet ought not this Divine Allowance to be stretched too far to a Male-improvement for this indulg'd People had a month granted them but no more and if they kept it not the first or second month then they must forbear the keeping of it till the return of the year But this may far more be questioned where Israel had their Meal for unleavened Bread seeing they had only Manna Answer 1. Some think for want of Meal they kept both those Passovers with Manna They kept no more but this till they came to Canaan Josh 5.10 2. Others say That at Sinai they were not far from Midian from whence they might be furnish'd with Meal so much as might serve this time by Jethro's means 3. Tho' a little piece of unleavened Bread might serve them with the Paschal Lamb the rest be supplied with Manna yet their other Sacrifices requir'd Meal too which might be made of Manna call'd the Corn of Heaven Psal 78.24 whereby all was furnished The 15th Remark upon this 12th Station is the floning of the Blasphemer recorded Levit. 24.10 11 c. wherein these particulars are duly to be pondered 1. The Person ver 10.2 The occasion his quarrelling with an Israelite ver 10.3 His heinous Action he blasphemed and cursed ver 11.4 His heavy passion and suffering for his sin For 1. He was apprehended 2. Imprisoned ver 11.12.3 Condemned by God ver 13 14. And 4. Stoned by the People ver 23. First His Person he is said to be the Son of an Egyptian by an Israelitish Woman His Father was one of that mixed multitude which came out of Egypt with Israel Exod. 12.38 whom this Woman married as many other Women then married Egyptian Men to decline their Rage and Fury for at that time the Law prohibiting Marriages with the Heathen was not given them and some charitably say he was a seeming Proselyte 't is more probable that as his Mother taught him to speak so his Father tanght this his Son to blaspheme Her name is Shalomith which signifies speking peaceably here partus non sequitur ventrem the birth did not follow the belly for her Son learnt not of her either to speak or to act peaceably Secondly The Occasion he was of a quarrelsom boisterous and passionate Temper which demonstrates the danger of mixed Marriages For Children like the conclusion of a Syllogism follow the worser part Lyranus saith He was drunk but then must it be with Water for they had no other drink there Rab. Solomon saith The arose about the Shew-bread or about pitching his Tent among the Tribe of Dan But his Father being a stranger could be concerned in neither These are but uncertain conjectures where God hath not a Mouth to speak Man must not have a Tongue to ask This is an holy Nescience Thirdly His heinous Action he both blasphemed and cursed In the heat and height of contention whan will not graceless cholerick persons both say and do If this Man was drunk it was with Choler and Phrenzy which made him belch forth Blasphemies and horrid Execrations out of his black mouth and blacker Gypsie hearr 1. He blasphemed Nakab Hebr. signifies perforare to bore thorough Thus Blasphemers do pierce and strike through the sacred and tremendous Name of God Such Diabolical wretches would both bore his Name and gore his Person if they could 2. He cursed Kalal Hebr. signifies leviter de aliquo loqui to vilifie and scoff at Thus he set at naught the God of Israel against whom it seems his quarrel was saith Jerome more than against that Israelite he quarrell'd with Thus he like those three unnatural Sons that tryed their Archery which could shoot nighest their Father's heart shot his Arrows at God and cursed himself Cursing men are cursed men such Dogs come not into Heaven by barking 1 Cor. 6 9 c. Rev. 22.15 Fourthly The circumstances of his Suffering As 1. He was apprehended as a grand Malefactor even against God himself impeaching the Divine Honour by blasphemy and cursing out of a deep Intestine Malignity 2. This capital Offender is haled away to Moses the chief Magistrate who soon committed him to custody and probably confin'd him with Chains or Fetters for 't is improbable there could properly be any strong Prisons in the Wilderness where they lived only in Tents tho' Moses might hive put him to death by vertue of that Law against cursing Father c. Exod. 21.17 but the Crime being very heinous against God himself as he used to do in other arduous cases so in this he consults with God for a condign punishment 3. God the Judge of all the Earth denounces his Doom He shall be stoned a punishment answerable to his stony heart Nor could it at all excuse him that he had been provoked greatly by others If Michael durst not bring any Railing Speeches against the Devil lude ver 9. how much more must mortal Men tremble to speak blasphemously against the great God! Let those that teach their Tongues to lye swear curse and blaspheme by a daily custom consider this severe Sentence of God and what danger hangeth over their heads every day 4. The People stone him For 1. It was a common quarrel to vindicate the contempt cast upon their common Benefactor from whom they had their Being and Well-Being 2. That by executing this severity they might be caution'd from committing the like abominable Crime Thus the Reason is render'd That all Israel may fear Deut. 13.11 And 3. This was a means to pacifie God by putting away that evil both person and thing from among them whereas his Anger would have been incensed against them had they permitted the Blasphemer to pass unpunished And whereas
if his pardoning Mercy prevent it not Therefore our Lord saith Sin no more Joh. 8.11 Lest a worse thing come unto thee Joh. 5.14 Here Israel sinned again and that with a double Sin 1. In desiring Flesh which they wanted ver 4. And 2. In disdaining Manna which they enjoyed ver 6. and the vehemence of their concupiscence was the more inflamed by remembring their former Egyptian Diet yet forgetting withal their Egyptian Drudgery ver 5. this made them so wickedly discomposed that they prefer such gross Meats as Garlick Onions c. before the Corn of Heaven Psal 78.24 which was both wholesome and Toothsome ver 7 8 9. and easily both obtained and prepared for Food yea this their Lust for Flesh made them fret and and pine away as Amnon's for Tamar did making him Lean from Day to Day 2 Sam. 13.4 this is punish'd with the Plague of Leanness and Surfeit v. 33. Psal 106.15 c. The fifth Remark is The People's prophane deploring their Penury when they had little cause to do so while fed with the Food of Angels doth not only make God angry with them ver 10. but also putteth meek Moses into a pang of Passion and Impatience as appeareth by his Pathetical Expostulation ver 11 12 13 14 15. wherein he sadly complaineth to God of the intolerable Burden of his governing such an ungovernable Company and that God had not heard his Prayer presented Exod. 3.11 and 4.10 c. Wherein he begs to be excused from that great undertaking and here ver 15. comparing Evils together He chuseth rather to undergo the Pains of Death it self than be continued in bearing this unbearable Burden In the like pang of Passion was Elijah's Speech 1 King 19.4 This and his Whence should I have Flesh c. ver 13. do all shew the insufficiency of the Law though it be Holy c. Rom. 7.5 12. to satisfie or restrain the Lusts that do Reign in our Members or bring Men to God yet what the Law could not do in supplying our wants in governing and guiding us through this Wilderness and in carrying us to Canaan it being weak through the Flesh God hath done by sending his Son Rom. 8.3 Who gives us not Flesh to satisfie our Carnal Lusts but his own Flesh to be Food for our Souls which he hath given for the Life of the World and which whoso eateth hath Eternal Life Joh. 6 51 54. The Rabbins here say that God had shewed Moses all the Evils he would bring upon this stiff-necked People which put him into so great a Perturbation that he could not Complere Vocem utter his whole Speech using Hebr. At thou in the Foeminine Gender spoken to God for Attah thou the Masculine contrary to common Rule of Grammatical Construction of Speech The sixth Remark is The Divine Remedy to all this Humane Malady both as to Moses's Impatience and as to Israel's Intemperance To the 1. Moses must not bear the burden alone but shall be assisted with the Sanhedrim or great Council of the Jews consisting of seventy Seniors answerable to the seventy Souls that descended with Jacob into Egypt whereof Moses sat President all endowed with the Gifts of the Spirit of Moses who was as a Candle that lighteth others yet hath not less either heat or light than it had before ver 16 17 24 25 30. of which number were Eldad and Medad who humbly hid themselves as Saul did 1 Sam. 10.22 but the Spirit found them ver 26. at which Joshua envies suspecting some Schism or the Diminution of Moses's Dignity and the prejudice of his Master 's Right and Reputation not yet knowing they were of the chosen Sanhedrim seeing they staid in the Camp still notwithstanding the call of Moses to the Door of the Tabernacle out of a Sense of their own Insufficiency Thus the Spirit in us lusteth to envy Jam. 4.5 Mar. 9.38 Luk. 9.49 Joh. 3.26 This Evil Moses who had the greatest cause of Emulation rebukes in Joshua ver 27 28 29. being wholly the Lord's 2ly As to the People's Intemperance as God promised and performed Plenty of Flesh to those fleshly-minded Multitude so he punished their Impiety with an horrible Plague at the close thereof ver 18 19 20 31 32 33 34. Wherein we may observe 1. That when God had promised a whole Month's provision of Flesh Moses thought that verily God had out promised his own Power of performing and prays him to consider that the People whom he had promised to feed with Flesh were six hundred thousand Soldiers beside Women Children and Strangers which amounted say the Rabbins to three hundred thousand more and it could not be a little Flesh that would feed so vast an Host for a whole Month hereupon he makes this Objection Shall all our Flocks reserved for a breed in Canaan be slain or shall all the Fishes in the Sea be gathered together to suffice them ver 21 22. here Moses had quite forgot God's third Storehouse the fulness of the Firmament though not the fulness of the Earth and that of the Sea all which are God's three Treasuries out of which he supplies Man's Necessities for he had forgot the Fowls of the Air whereof he had large Experience the Year before Exod. 16.13 c. Yet God sent them such a drift of Quails as Moses never dreamt of As a little before Moses's Passion was too strong ver 15. in desiring his own Death so here his Faith was too weak in distrusting the Power and Providence of God The best of Men are but Men at the best and the worthiest of God's Servants are subject to faults and failings in this Life God himself answers Moses's Objection of unbelief bearing with his Diffidence here which he would not pardon afterwards Numb 20.12 This was a private failing betwixt God and Moses but that was a publick Act before all the People God will not pass by the scandalous practices of his own People without some sensible check That his Omnipotency is never Non-plust ver 23. Thou shalt see that my Hand or Power is not shortened as Isa 50.2 and 59.1 Thus Christ knew what he had to do when Philip said Two hundred Penny worth of Bread is not sufficient for so great a Multitude Joh. 6.5 6 7 9 10 c. God's Almighty hand is not more lessened in its Power now than when it created all things out of nothing I know saith Job to God that thou canst do every thing Job 42.2 And God here bids Moses never trouble himself about the Manner He should soon see the Matter done Observe 2. Discontent is ever harping upon wants even while good Things are present and plentifully enjoyed as if it enjoyed nothing thus it was with Haman who accounted he had no Honour while he wanted a bow from Mordecai's over stiff and not bending Knee Esth 5.11 And Ahab had no Comfort in his Kingdom though the Glory of all Lands Ezek. 20.6 while he longed for a
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
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
Servants of God who have the Angels to keep them in all their ways lest they dash their feet against a stone Ps 91.11 12. and the Servants of Satan such as this Balaam was who still tempting God hath his Angel withstanding him once and again whereby this second time his foot was crushed against the wall The Tenth Remark is Behold here the gentleness of God towards the wicked the Angel smites not Balaam down with his Sword as he might have done but lets him pass by again unslain God had more work to do by him and more glory to bring to himself by his means Hereby God teaches us the method of his proceedings in his Judgments against Sinners first he deals with them more mildly shaking only his Rod at them to see if they will be reclaimed yet lets them go untouched then coming nearer he toucheth them with an easie correction as it were wringing their foot against the wall but at the last he bringeth them to such a strait that they have no way to escape his hand but must fall before him as Balaam here had no way to turn aside ver 26. The Eleventh Remark is The Vanity of Diabolical Divination is here marvelously discovered For Balaam was not only a professor of this Black Art of Devilish Divinity but he was also become a most famous practitioner in it so that he was had in highest reputation even in Foreign as well as Domestick Courts and Kingdoms yet this so Admired Diviner that could tell others their Fortunes so called could not presage his own He could not Prognosticate those unhappy casualties that happened to himself once and again in his perverse way whereas such Contradictions in his progress according to the grounds of his own craft were indicating Signs according to their own phrase of ill luck attending and should have made him either to turn back or at least to suspect that his Journey would be unfortunate herein he falls short of the very Philistims Diviners in their superstitious foretelling of future events who directed the People to give the God of Israel the glory of their Mice and Emrods in Emrods of Gold whereof he had given them pain and sorrow in flesh that they might buy off their dolorous Distempers with the choicest and chiefest of their Metalls 1 Sam. 6.2 3 4 5. and their discovery of the difference between common chance or blind Fortune and Divine Providence did far out-strip Balaam's craft v. 9 c. The Twelfth Remark is Balaam meets with his third stop each worse than other this last the worst v. 26. for tho' there was so much distance betwixt the two Walls in his second stop as that the Ass by creeping close to the wall and crushing her Rider's foot might pass on yet in this third Remora the Ass had no room at all to turn aside therefore she falleth flat down under Balaam which teaches us that tho' the Wicked for the present have scope to escape God's Judgments running hither and thither with much riot and Elbow-room Psal 12. last yet at length God rains down such snares upon them Psal 11. last wherewith they are so entangled and in such straits that they can no way escape his heavy hand but must fall before him and be as a Butt for Fire and Brimstone to fall upon them The Thirteenth Remark is This mad Prophet thus reproved three times by three strange carriages and actions of his Ass learneth no good and makes no good use thereof but is still more inraged and smiteth his Beast v. 27. Whereas the Pythagoreans learnt from hence Vbi Asinus procubuerit non est pergendum in istâ viâ Not to go on where an Ass lyeth down Hermippus Records it and out of him Josephus Thus Balaam kick'd against the pricks as Acts 9.5 God oft takes brutish Creatures to teach Men knowledge as Job 12.7 8. Jer. 8.7 Isa 1.3 but Balaam here proves unteachable and will not learn from his Ass to turn aside with her from his perverse purposes tho' by his Asses means his own life was preserved in those three actions v. 33. He smiteth his Ass with his Rod or Staff As he that judgeth another condemneth himself by doing the very same thing Rom. 2.1 c. so Balaam in smiting his Beast shewed himself worthy of more stripes for doing much worse than the Ass A Rod and a Whip saith Solomon for such an Ass and such a Fool 's back as Balaam's was Prov. 26.3 Hitherto reach the Remarks upon the first obstruction of Balaam by his own Ass now follow the Remarks upon his second obstruction by the Lord's Angel or rather the Lord of Angels as before whom now Balaam having his eyes opened saw in an humane shape appearing to him and heard him expostulating with him v. 32 33. excusing the Ass and accusing Balaam whose Omnipresence could sill the Cloudy Pillar for covering and conducting Israel and yet at the same time could meet Balaam as a Man of War with a Sword in his hand to cross this Conjurer in his career c. The First Remark is As Men cannot behold the Marvelous things of God's Law until the Lord unveil and open their eyes Psal 119.18 so nor can they see the deaths and dangers they expose themselves unto by transgressing that Law of God unless God reveal it to them as was done to Balaam here the Angel uncovered his eyes v. 31. The way of the wicked is a darkeness Isa 47.11 They know not at what they stumble Prov. 4.10 He that could advertise others of things that should befall them Numb 24.14 could not advertise himself of the danger of his own death which was before him but was more silly than his Ass which saw the Angel v. 23. until the covering was removed from his eyes Thus are we all naturally not only dim sighted in Spirituals but even as blind as Beetles therein 1 Cor. 2.14 until the Lord give both light and sight irradiating both the Organ and Object Therefore must we pray for that precious Eye Salve Rev. 3.17 and for that Supernal Light 2 Cor. 4.6 We must either Plow with God's own Heifer as Judg. 14.18 the Holy-Spirit 1 Cor. 2.11 otherwise we shall not find out his saving Riddle The Second Remark is The way of the wicked is a perverse way yea worse than the perverseness of Beast This appeareth by the Angel's Expostulation with Balaam v. 32. Ki-Jarat Haderekek lenegdi This Lord of Angels saw his perverse inclinations that he was resolved to Curse howsoever and not to lose so hopeful a preferment The Reward of his Divination the Lord saw was the Primum Mobile of Balaam's present motion to Balak sure I am he must needs buy his Honour at too dear a rate that pawns his honesty to procure it The Apostles Peter and Jude applie this perverseness of Balaam against the Balaamites of their times 2 Pet. 2 14.15 and Jude v. 11. and the Angel rebukes him for mis-using
Men that had followed Baal-peor in those two Sister Sins ver 9. compared with Deut. 4.3 and whereas the Apostle mentioneth but three thousand destroyed 1 Cor. 10.8 this is thus reconciled The Apostle speaks only of the three and twenty thousand People that did fall by a Divine Hand in the Plague the other thousand of Princes were hang'd by Humane Hands ver 4 5. the latter for giving an evil Example and the former for taking it 'T is a Poor Plea for People to excuse their Sins by alledging the example of their Superiours If they dare Sin together on Earth they shall also burn together in Hell Thus are we brought to the second General Part namely the removing of this stumbling-block or Impediment partly by the hanging up of the guilty Princes by the Hands of Men and partly by the cutting off of the guilty People in the Plague by the hand of God but more especially by this Heroick Act of Phinehas in executing Impartial Justice upon a Prince of Israel and a Princess of Midian which affords these Remarks The First is God himself puts this peculiar Honour of staying the Plague when he was about to destroy the whole Camp upon this Fact of Phinehas saying He hath turned my Wrath away ver 10 11. because He was acted with the same Zeal for God's Glory and Israel's good as God himself is acted with for them and feared not to loose his Life in God's Cause by putting to Death a Prince and a Princess in the very flagrancy of their Lust at one blow There is such an Accent and such an Emphasis put by the Lord upon this Act as the Jewish Rabbies observe that here they begin the forty first Section or Lecture of the Law or as Vatablus saith the seventh Section of the Book which they call Phinehas Moreover it teacheth us That Zeal of Justice in the Cause of God is an hopeful means to remove God's Wrath from and to procure his Mercy to Man Psal 106.30 Thus David also made an Atonement by doing Justice on Saul's House 2 Sam. 21.3 c. The Second Remark is As Phinehas was the wise Man that pacified the Wrath of the King of Kings Prov. 16.14 So God rewarded him Eth berithi shalom with the Covenant of Peace ver 12 13. Thus God gave to Levi his Covenant of Life and Peace for the fear wherewith he feared me c. Mal. 2.5 Exod. 32.26 27 28. Deut. 33.8 9 10 11. The Priesthood wherewith God rewarded Phinehas was God's Covenant of Peace for two Reasons so called 1. Because the Priests if clean seemed more than the People in the Peace Familiarity and friendship of God oft discoursing with him c. so call'd God's Neighbours Levit. 10.3 2. Because the Priesthood rightly administred by Prayers and Sacrifices was a Cause of continuing Amity betwixt God and the People therefore for Phinehas's Holy Hatred against Sin and his inflamed Love to God and Godliness an Everlasting Priesthood was settled upon him namely till Christ's coming to whom that legal Priesthood was to give Place Heb. 7.11 c. The Third Remark is Phinehas by Vertue of this Promise of the Priesthood lived himself to a great old Age even as some say to three hundred Years as appeareth by Judg. 20.28 where He then is found alive for his Zeal at this Time He lived so long that some of the Hebrew Rabbies are of Opinion He died not at all but is still alive whom they suppose to be the Elias that is to come before the coming of Christ but this Notion is Confuted by others of their Rabbies and by the mention of his Seed succeeding him in Sacred Scripture However though few after the Flood did near attain to any such Age yet must Phinehas be very old in that Time of Israel's warring with Benjamin who then stood before the Ark and probably was as zealous in that Case as he was here in this of a not much differing Nature about Uncleanness The Fourth Remark is Phinehas's Priesthood is call'd Everlasting not in his Person but in his Posterity whose Sons were successively High Priests till the Captivity of Babylon 1 Chron. 6.4 to 16. and at the return out of Captivity Ezra the great Priest and Scribe was of his Line Ezra 7.1 to 6. and so it continued in that Line until or very near the approach of our Evangelical High Priest as Christ is called Heb. 5.6 who was of the Order of Melchizedeck So this Word Everlasting doth not denote a Duration of time without end or a perpetuity without Interruption for as both the Law and its Priesthood expired when Christ who was prefigured by them and the end of them was exhibited So that long continuance of Time imported in the Word Everlasting forementioned both in his Person who lived long and in his Posterity who succeded long wanted not its Interruption for the Covenant was Conditional wherein some of Phinehas's Sons failing the Priesthood passed over from Eleazar's Line to that of Ithamar's in Eli his Grand-child though it be not express'd how Eli came to the Priesthood but from Him it descended to Abiathar 1 Sam. 14.3 and 22.20 and 1 King 2.26 yet seems it to be by God's appointment 1 Sam. 2.30 Exod. 28.43 and 29.9 and both Eleazar and Ithamar as they both had the Promise so they both executed the Office of the Priesthood Numb 3.4 1 Chron. 23.2 and likewise their Sons after them in David's Time ver 3. till Abiathar of Ithamar's Line who for the Sin of Eli and of his Sons beside the eighty five Priests of Ithamar's Posterity slain by Saul 1 Sam. 22.18 and for his siding with Adonijah was according to God's Prediction cast out of the High-Priest's Office and Zadok of Eleazar's descent was put in his Place by Solomon 1 King 2.27 and in David's Time but one half of the Line of Ithamar were found to that of Eleazar 1 Chron. 24.4 Thus this Promise of a perpetual Priesthood to Phinehas here abode in that Family seven Generations 1 Chron. 6.4 5 6. and there it failed till the seventh Generation after Those six Amaziah Ahitub Zadok Ahimaaz Azariah and Johanan mentioned there 1 Chron. 6.7 8 9 10. brings in Azariah executing that Office but the forenamed six are left out in the Genealogy Ezra 7.3 4. because the Priesthood failed in them but by the force of this Covenant it brake out again and recovered it self from Ithamar's Line Phinehas's Posterity repenting and the Priesthood returning to those Penitents it remained some say to Herod's Time This Promise and that in Jer. 33.17 18 21 22. were accomplish'd in Christ Heb. 3.1 and 5.1 to 5. and 8.1 2 3 c. and Luk. 1.32 33. who was the end of the Law Rom. 10.4 The Fifth Remark is The Matter of Zimri and Cozbi contains in it a Mystery For 1. Zimri Hebrew signifies Cutting off as a superfluous Branch is cut off from the Vine as he was from the Vine of
Israel And 2. Cozbi Hebrew signifies a Lye her Father Zur being a King of Midian Numb 25.15 and 31.8 and Balaam a Figure of Antichrist all which join together to seduce the Christian Church to their Abominations of Fornication and Idolatry by the Doctrine of Balaam Rev. 2.14 As the Wisdom of God in Christ sends forth her Maidens to invite to the Gospel-feast Prov. 9.1 to 5. so the foolish Woman the Whore of Babylon enticeth many yea strong ones out of the way to her stolen Waters ver 13 18. and Prov. 7.26 2 Pet. 2.1 Rev. 16.13 14. and 17.1 5. though she pretends to be the Daughter of Zur or Rock Christ yet is she departed from the Faith of Abraham their Father The Sixth Remark is That which shuts up Chap. 25. in ver 17 18. namely God's charge to Israel that they execute his Vengeance upon the Midianites which was done by Moses before his Death Numb 31.2 c. Jehovah said Tsaror distress that is War against them ver 17. first God punisheth his own People for their Sins and now Decrees Vengeance against their Enemies Thus the Lord saith to the Nations that were his Church's Adversaries Lo I begin to bring evil upon the City called by my Name and should ye be utterly unpunished ye shall not be unpunished Jer. 25.29 Israel shall ruine those that would ruine them The Seventh Remark is This Vengeance is not doomed also against the Moabites though they were faulty in corrupting the Israelites ver 2. For 1. Moab was now spared for Lot's sake Deut. 2.9 as was also Ammon ver 19. 2. Because Christ was to come of Ruth the Moabitess 3. Yet their Doom was only delayed for it was again declared Deut. 23.3 4. and at last executed by David 2 Sam. 8.2 4. The Midianites were more Malicious and Mischievous than the Moabites 1. In detaining of Balaam when Balak had dismiss'd him in high displeasure Numb 31.8 for tho' Balaam gave that Pestilent Counsel to Balak Rev. 2.14 yea and the Daughters of Moab did prostitute themselves Numb 25.1 2. yet Balak at first did not much regard that Counsel but turned Balaam off with shame Numb 24.11 25. but the Midianites retained him and amongst them He was slain Numb 31.8 But 2. Cozbi a King's Daughter of Midian was Meretrix meretricissima the Grand Whore that was the principal Instrument of Evil unto Israel as God sheweth ver 18. and no doubt but other Midianitish Women were as malignantly wicked as she taking her a Princess for their wicked Pattern Therefore the Midianites were first in the Punishment The Eighth Remark is God writes the Sin upon the Punishment in his giving them Vexing for Vexing by the Law of Retaliation The Amity pretended by Enemies is oft-times but Counterfeit Courtesie and Cut-throat Kindness those Adversaries of Israel vexed them more by their Wiles than by their Wars the Devil himself will be content to Compound when and where He cannot Conquer and too oft his Compounding is the most effectual means of his Conquering all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel which they bid fair for in the matter of Baal-peor ver 18. Midian for distressing Israel was distressed yea and destroyed by Israel Numb 31.2 c. which is call'd the Vengeance of Jehovah ver 3. for wrong done to his Church is done to Himself and Moab though now spared because no better for being spared at this Time was after both distressed and destroyed also 2 Sam. 8. and Jer. 48 c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed till we come to Numb 31.1 2 c. before which The First Remark is The last numbring of the Israelites who were to possess the Land of Promise Numb 26. in which Muster the Tribe of Simeon was diminished thirty seven thousand for whereas it the first Muster they were fifty nine thousand and three hundred Men of War Numb 1.22 23. there remained only at the next Muster Numb 26.1 14. but twenty two thousand and two hundred Men Because Zimri being a Prince of that Tribe and bringing that Harlot Chozbi unto his Brethren Numb 25.6 15. 't is probable that many of the Simeonites took part with him and perished in the Plague aforementioned and Moses Blessing all the other Tribes before his Death maketh no express mention of the Simeonites in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death who thought to excuse their Sins by the Example of their Superiours c. The second Remark is The Law of God for the Female Sex to inherit in the failure of Males Numb 27. from v. 1 to the 12th Tho' the Tribe of Manasseh quite contrary to the Tribe of Simeon so notoriously diminished was increased since the first Muster Numb 2.21 above twenty thousand Men of War Numb 26.34 such a fruitful Vine was Joseph according to Jacob's Prophecy Gen. 49.22 none of all the other Tribes had half so much increase yet Zelophehad of that Tribe left no Sons but all Daughters Numb 26.33 This occasioned the Question concerning the Right of Succession Whether where Male-Issue is failing the Female may be her Father's Heir or be put off with a Portion only Zelophehad's Daughters in this case do sue for their Father's Inheritance who died in his own sin not drawing others into it as Korah c. did ver 3. but by a natural and ordinary death the common wage of all Mortals Rom. 6.23 so made no forfeiture as other Rebels hang'd up in Gibbets in Terrorem did neither modesty shame or sorrow made them silent but they plead for their part in Canaan a Land not yet conquered which was a proof of their Faith and could not but encourage others ver 4. Oh that we may do so for our part in Heaven whereof Canaan was a Type The Lord approves of their Suit and settles a Divine Law for it ver 7 11. diametrically apposite to the Salick Law of the French Souls have no Sexes besides male and female both be one in Christ Gal. 3.28 29. The third Remark is Joshua's Inauguration into Moses's place Numb 27. from ver 12 to the end God granted Moses to see Canaan before his death but not to enter it which he earnestly desired but it could not be Deut. 3.23 26. because of his pang of Passion in smiting the Rock twice to which he should but have spoke once Numb 20.8 11 12 24. for this Rebellion Moses must die short of Canaan here ver 13.14 but before his death he prays that God would give Israel a good Governour to succeed him ver 15 16 17. God appoints and qualifies Joshua who is ordained by Moses c. ver 18 19 20 21 22 23. The fourth Remark is The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts as Passover Pentecost or First-fruits and on the Feast of Trumpets of
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
out that Night lay hid in the Mountains all the Seventh Day and on the Eighth returned to the Camp which three Days are counted just as the three Days of our Saviours Burial The Fourth Remark is The difference Remarkable betwixt those two Spies Joshua sent and the 12 Spies Moses sent who proved ten too many Numb 13. c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work which the ten that Moses sent were wanting in First Their Wisdom was evident in giving a full Relation of all Occurrences in their adventure unto General Joshua alone and not to the Mobile or Multitude as Moses's Ten did well knowing that Neutrum Modò mas modò vulgus the vulgar are apt at such a Narrative to take in impressions either of too much fear or too much forwardness as they did in Moses's Day Numb 14 18 40. Secondly Their courage vers 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants and of Cities Walled up to Heaven c. but these two tells Joshua vers 24. that God had delivered the Land of Canaan into Israel's Hands as if it had been already done c. We do not Read of any such desperate dangers that Moses's ten Spies met with in their enterprize as those two Spies of Joshua's did yet the fewer that their hazards had been the lesser was their courage and encouragement So true is that of Solomon He that sends a message by the Hands of a Fool cutteth off the Feet and drinketh damage Prov. 26.6 Whereas those two the more mischievous Perils they met with the more Magnanimous they were made by their escape from them and the more did they promise to themselves and to their People Israel a compleat Conquest of Canaan In fine Tho' those two Spies were Men of courage yet were they not Fool-hardy but their Wisdom had the conduct of their courage They do not over-daringly outface danger either in Rahab's House or in their return home but improve the means where the Lord had not promis'd Miracles upon this Account our Redeemer saith to Satan Thou shalt not tempt the Lord thy God Matth. 4.7 So as to neglect means c. CHAP. III. Josh the Third relateth the miracle of Israel's passing through Jordan in all its circumstances of time place manner c. The First Remark upon this Relation is the solemn preparation of Israel for their best Reception of this Miracle of mercy Israel had three Days time not only to provide necessaries for a march from Shittim to the Banks of Jordan Josh 1.11 but also to prepare themselves both in Body and Soul with Ceremonial and Spiritual Purifications to render them capable of that glorious Efficacy of Gods powerful presence in dividing Jordan vers 5. God oft call'd them to a sanctifying themselves for his presence Exod. 19.10 15. Levit. 20.7 8. Numb 11 18. c. a due preparation for Gods presence brings a true participation of it and the more that our minds are purified for meeting the Lord the more influence hath his presence upon our Spirits and the deeper impression it maketh upon our memories The Second Remark is the Cloudy Pillar being now departed at Moses's Death shewing the shadows of the Law cannot lead us into the Land of promise The Ark of the Covenant being a Type of the Angel of the Covenant Mal. 3.1 the Lord Jesus takes the Conduct of Israel through Jordan into Canaan Josh 3.3 11. which shew that the order of the march of the Ark of God in Moses's time was in the midst of the Camp Numb 2.17 c. But now this course was changed in Joshua's time for the glorious Cloud being gone the Ark of God must go before Israel who must follow after it denoting That as there was no other way of entrance into the Earthly Canaan but by following the Ark of God so there is no other way of entrance into the Heavenly Canaan but only by following the Lord Jesus Christ Joh. 14.6 Act. 4.12 Matth. 16.24 The Third Remarks is The much Congruity or Parity 'twixt this Ark the Type and Christ the Antitype as 1. The Ark was made of Shittim-Wood Exod. 25 10 c. A Wood most durable and not subject to putrefaction So Christ was neither subject to the corruption of Sin nor to the putrefaction of the Grave Heb. 27.1 and 4.15 Psal 16.9 10. 2. the Ark was covered with pure Gold So Christ had the Gold of his Godhead covering his Manhood Col. 2.9 3. it had the Tables of the Testimony and pot of Manna c. so Christ had Treasures of Wisdom hid in him Col. 2.3 c. Fourthly the Ark was an Assurance of Gods presence with Israel Josh 3.11 calls it the Loâ—d of the whole Earth which is added to corroborate Israel's confidence for if that God who made the whole Earth out of nothing and governeth all things contained in it by his wise and powerful providence did dwell in the Ark that passed over before them there could be no place left for incredibility or so much as doubting of their ill success where the Ark was there God was Hence the Ark is call'd Gods Face Psal 105 4. and 't is call'd God himself Psal 132.5 wherewith God was present in casting down Dagon and plaguing the Philistins 1 Sam. 5.2 3 4 6 9 10 11 12. and 6.19 20. Where the Ark is and where the ordinances are there God is c. Thus. Christ is both the cause and the assurance of Gods merciful presence with us Joh. 17.21 The Son's union with the Father is an assurance of our Union both with the Father and the Son and of theirs with us Fifthly a reverend respect must be had to the Ark of God so that the People must not come near to it but keep at distance from it two thousand Cubits or a thousand Yards Josh 3.4 Which distance was prescribed to affect their Hearts with a due Veneration to Gods presence whereof the Ark was a Sign in which respect at the giving of the Law there were bounds appointed about the Mount Sinai to keep the People from approaching too near it Exod. 19.12 Thus Gods Command concerning this Ark was they shall not go in to see it Numb 4.20 The Men of Bethshemesh paid dear for their peeping 1 Sam 6.19 Gods secrets must not be searched into Deut. 29.29 Hic oportet mirari potiùs quà m Rimari Arcana Dei sunt Ara Dea a presumptuous prying into the work of Gods Arcanum's is not only an Impious curiosity but 't is also forbidden upon pain of Death as above and Peter giveth charge against that Curiosity as against Theft or Murder 1 Pet. 4.15 't is Bucholcer's Counsel Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should be wise to sobriety and not rush rashly into Gods ordinances or Sacraments Dr. Hall saith well God loves at
out the Sacrilegious Person ver 13 14. and 2. The punishment to be inflicted upon him ver 15. behold how God aggravates Achan's Sin by the several Circumstances of it ver 11. this Achan should have done and thus we should do Levit. 16.21 and so prevent the Lord 1 Cor. 11.31 behold God's mercy at one time that he was but six days in making the World yet took six days to destroy Jericho giving them that time wherein to Repent and lastly behold God's Justice at another time that he who would for the sake of Ten Righteous Men have spared five wicked Cities Gen. 18.32 yet will not be content here to drown in Oblivion this one Sin of Achan notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day The Third Remark from the second Part is The manner how Aehan was found out as by an ordinary Process at Law to be the grand Sinner In this Judiciary proceeding observe First The Inquest enquiry is made after the sinner by casting Lots as by an Hue and Cry ver 16 17 18. Though the Lord had said I will be with you no more ver 12. yet when they had sanctified themselves both legally and spiritually for he will be Sanctified of all them that draw nigh to him Levit. 10.3 the Lord returns now and draweth nigh to them in this his Ordinance of casting Lots which is wholly at God's disposal Prov. 16.33 whereas the Lord could at the first have pointed out this sinner by Name yet was it his pleasure to proceed in this method that by this gradual proceeding he might convince Achan of his sin and bring him to a timely Repentance and Confession of it or at least leave him the more inexcusable Nor doth the Lord usually in the passages of his Providence act immediately by himself but useth Men and Means as Instruments to serve his Providence and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here and Joshua here calling all the Tribes of Israel together for the finding out of one Man is a Type of our blessed Joshua or Jesus who at the last day will call all the Families of the Earth together out of them a small number shall be deducted that have heard of Christ out of them those that have professed Christ and out of them those that have professed him in sincerity having not only the form of Godliness but the power also 2 Tim. 3.5 which Christ calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little Flock Luke 12.32 a very small few doubtless As no Saint shall be lost by him Joh. 6.39 and 17.12 so no sinner can possibly lurch him who knoweth all things Joh. 21.17 c. every individual Sinner shall then be found out by his own Sin Numb 32.23 much more by the searcher of all hearts Act. 1.24 at the day of Judgment as Achan was fâ—â—â—d out here by Lot Secondly observe here The Examination of the sinner when the Inquest had found him out ver 19. wherein Joshua the Judge 1. Useth a candid Compellation to him calling him my Son to shew respect to his Person and that he was not giving judgment against him out of any Rage or Revenge But 2. his aim was only God's Glory and Israel's Peace And 3. says Hide not thy Fact from me thou canst not hide it as thou seest from an All seeing God who hath discover'd thee to be the sinner by his lot To confess sin is the way to find mercy Prov. 28.13 1 John 1.9 c. Thirdly observe here Achan's Confession 1. In its form which is either General ver 20. or special and particular ver 21. And 2. The Adjunct thereof the truth of what Achan confess'd was really confirmed ver 22 23. least any of his Friends should imagine his Confession was forced from him Hence Note the First is See how Satan had Gagg'd Achan and had hardned his heart by that deceitful sin of cursed Covetousness the poisonful property whereof is to change Mens Hearts into Earth and Mud and afterward to congeal and freeze them into an Icy Flint and Adamant for though the Lord in disposing of the Lots to discover the Sacrilege came nearer and nearer Achan at every step 1. The Lord by Lot took his Tribe of Judah 2. His Family of the Zarhites And 3. his Houshold of Zabdi before that Houshold were call'd forth Man by Man to take himself ver 16 17 18. Yet all this while Achan's Conscience awaketh not he Repenteth not he Confesseth not his fault Satan knoweth that the Sin-sick Soul hath no way to purge or exonerate it self but upwards Confession being its Spiritual Vomit He therefore holdeth the Lips close so long as he can that the Heart may have no vent to disburden it self The Second Note hence is No Person should dare to sin in hope of Secresie for no sin can be secret to an Omniscient God 2 Chron. 16.9 Psal 139. 2 3 4 c. to 14. Heb. 4.13 c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels and the punishment thereof will pursue and overtake him Numb 32.23 So 't is God's great work to bring to light the most hidden things of Darkness 1 Cor. 4.5 our secret Sins are in the light of God's Countenance Psal 90.8 therefore did David defire to be purged from them Psal 19.12 Nothing is so secret but it shall be made manifest c. Luke 8.17 Some Mens sins are open beforehand going before to Judgment and others do follow after 1 Tim. 5.24 Whoso hideth his sin shall not prosper Prov. 28.13 Achan hides his Sin so long as he could with his stolen stuff in his Tent but at last all comes to light nor did he prosper because he put God to the proof of it as those Miscreants did Jer. 2.35 The Third Note is 'T is the Opinion of some Learned Authors that Achan Dyed a true Penitent and so escaped eternal Damnation because he seems to make a Sincere and Ingenuous Confession and loads his sin with all loathsome yet just Aggravations ver 19 20. wherein he judgeth himself to have sinned against the Glorious Attributes and express Commands of that God who had chosen him and all Israel to be the peculiar People of his Care and Love so was not to be judged unto Condemnation 1 Cor. 11.31 32. this is the judgment of the Jewish Rabbins that he both by his Confession and by his Death whereby he satisfied the Law obtained mercy from the Lord but the Scripture being silent in this point and joyns forsaking with Confessing for finding favour Prov. 28.13 He must stand or fall to his own Master Rom. 14.4 this may probably be said of him that he had an hope his Soul might live after his Body was dead for by what other hope could this Man be brought to confess such a Capital Crime as this for which he was sure to die If
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
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 Secâ—â—d 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
Tribe must be honoured in reference to the Messiah the Lyon of this Tribe who by his Scepter should Rule all Nations Gen. 49.8 as likewise because this Tribe marched under the Conduct of Caleb their General unto whom Joshua had allotted Hebron Josh 14.8.13 Ten or Twelve Years saith Dr. Lightfoot before this all which time was spent in dividing the Land and bringing every Tribe into its Possession So that Caleb had hitherto little leisure because of Publick Service or if he had any leisure he knew himself distinct from the publick too weak to work his own settlement especially considering the Canaanits during this interval of time had gathered great strength Hereupon the whole Tribe of Judah and of Simeon do unanimously engage for him they make him their General so under the Conduct of Caleb Hebron and Debir are Conquered and the Anakins subdued Judg. 1.2.3.9 10 11 12 c. Thus Caleb became thus far Joshua's Successor in the Generalship though but over two Tribes and who more fit than he who had been Joshua's Faithful Partner in Espying Canaan c. And therefore the same Story set down in Josh 15.14 comes in there as some suppose by way of Anticipation N. B. 'T is not at all improbable that God would not have so Faithful a Servant of his as Caleb had been who followed the Lord so fully c. Numb 14.24 c. to depart this World in obscurity without bearing any considerable figure therein before his Death therefore the Lord conferr'd this Signal Honour upon him to become a chief General to Judah and Simeon's whole Tribes though not universally so over all the other Tribes as Joshua had been and though he was not constituted one of the Judges of all Israel as Othniel c. for these were extraordinarily raised up of God after Caleb to save Israel from those sad Calamities which came upon them for their abominabl Apostacies which happened not in Caleb's time The Second Remark is The Success of this first Expâ—dition which is expresly said to be wholly transacted after the Death of Joshua ver 1. The Tribe of Judah and of Simeon had First For Humane Help the Kenites to assist them ver 16. being the Posterity of Jethro Moses Father in Law who left their own Country and for Religion-sake follow'd Israel into the Land of Promise whom Saul Respected in his time for old kindnesses 1 Sam. 15.6 But Secondly For Divine Help the presence of the Lord of Hosts ver 4. and 19. by whose assistance principally they became Victorious over 1. Bezek ver 4 5. 2. Jerusalem ver 8. 3. Hebron ver 9. to 16. 4. Hormah ver 17. 5. Gaza Askelon and Ekron ver 18. The first of all these was most famous in the Narrative the King whereof being described First By his Name Adonibezek that is Lord or King of Bezek Secondly By his State He lost the Field fled was taken and had his Thumbs and Great Toes cut off that he might no more fight with his Hands nor run away with his Feet ver 5 6. And Thirdly By his Cruelty ver 7. He had done the same to Threescore and Ten Kings and therefore this was done to him by Divine Direction to retaliate upon himself his own barbarous Tyranny over others Whom he had thus inhumanely tortured and then trode upon them lying under his Table as Trophies of his Victories However here was an over-ruling hand of God in suffering such Civil Uncivil Wars among the Canaanites wherein one Tyrant subdues so many of their Kings this made the Conquest of Canaan the more easie to Israel for Judah c. under Caleb's Conduct Conquers Seventy Kings in the Conquest of one Adonibezek This Tyrant they bring before Jerusalem to strike a terrour upon the Jebusites and there they kill him in terrorem to all such Tyrants Then sacks and burns the City ver 8. Moreover the City Hormah we find was once utterly destroyed by Moses Numb 21.3 but being since that time Re-edified as a City Anathematized and devoted to Destruction as the Word Hormah Hebr. signifies it is utterly destroyed the second time here ver 17. N. B. Now by a small transposition of one Letter and laying by the Aspirates which is usual as in Anna and Hannah then Horma resembleth Roma devoted to Destruction also Roma diu Titubans Variis erroribus Acta Corruet Mundi Desinet esse Caput Rome was once destroyed when it was Pagan and when now Papagan the second time it shall be destroyed The Third Remark is The sad Consequences of this Victorious Success Namely Israel sins and God punisheth them for their sins First Israel sinned in suffering those sinful Nations contrary to God's Command to live among them those Sinners became Snares and Traps c. to Israel as they had been forewarned Exod. 23.32 Josh 23.13 and Numb 33 55 c. for by Conversing with them they learned their Works served their Idols Sacrificed their Sons and Daughters to Devils c. Psal 106.34 35 36 37 38 39. in which Dreadful Apostacy they impudently declared their Horrible Ingratitude to that most Gracious God who by such a Mighty and Miraculous Hand had brought them out of the Bondage of Egypt had fed them Forty Years with daily Miracles in the Wilderness and had now according to his Promise driven out the Cursed Canaanites brought them into the possession of the Land of Promise a Land flowing with Milk and Honey Besides their shameful sin bewrayed their most shameless persidiousness in so soon breaking that Solemn Covenant which Joshua had lately sworn them into twice Josh 8.33 c. and Josh 24.14 Notwithstanding all these stupendious Obligations yet sundry Tribes are branded here for their sinful neglect of routing out those sinful Nations which was indeed the Inlet of all their Apostacies either out of Cowardly fear or love of ease c. for this the Tribe of Judah is found fault with ver 19. Benjamin ver 21. Manasseh ver 27 28. Ephraim ver 29. Zabulon ver 30. Asser ver 31 32. Naphthali ver 33. but above all Dan was singular in this sinful sloth ver 34 35 36. which occasion'd through the straitness of their Borders their Expedition to Laish mention'd Judg. 18 c. Secondly God punished them for those sins Psal 106.40 41 42. his Wrath was kindled against them c. Therefore 1. God refuseth to drive out the Nations as he had promised Judg. 3.1 2 3. c. And 2. God delivers them into the hands of Cruel Oppressors round about and renders all their Enterprizes unsuccessful Judg. 2.14 15. CHAP. II. JVdges the second Chapter giveth an account how the Messiah himself comes as the great Shâ—phard of his Sheep Hebr. 13.20 and as the Chief Bishop of our Souls 1 Pet. 2.25 to make his solemn Visitation just as Joseph sought his Brethren and found them in Dothan which signifies Defection Gen. 37.17 So this blessed Joseph or Jesus who is not
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
which is not Mortis Susceptivus capable of being put to Death yet it is said to be Mortified because by its being Devoted to God for the Service of his Sanctuary according to the common Notion of Church-Lands it as it were dyeth passing away from a Secular to a Sacred use In like manner saith he that the Death of Man there mentioned is not a Corporal but a Civil and Spiritual Death like that of Jephtah's Daughter who died to the World when devoted to Prayers and Fastings c. as a Recluse spending her perpetual Virginity in Religious Exercises Answer 3. That Law of putting to Death there is limited with Mikol Asher Lo de omnibus quae sunt sub suâ potestate which he hath a power over but the Jews had no power over the Lives of their very Servants insomuch that if any Master kill'd his Servant casually he was to be surely punish'd for it by the Law of God Exod. 21.20 Much less was it lawful for him to take away the Life of his Servant wilfully and intentionally upon pretence of any Vow as this was but least of all hath a Father power over his Child to take away his or her Life under pretence of a Vow for though Servants be said to be their Master's Money Exod. 21.21 Yet Children are not so to their Parents but are indeed themselves of a Second Edition and so in slaying them they do Tantamont slay themselves in them whereas both Masters and Fathers are bound up from Murdering either Servants or Sons c. by that great Command of God Thou shalt do no Murther whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child Answer 4. Nor will that Law of God which impowereth Parents to get their Stubborn and Rebellious Children Stoned Deut. 21.18 19 20 21. afford any relief to the first Opinion no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children Deut. 13.8 9. N. B. For neither of those Instances come near or concern our Case in hand for Jephtah's Daughter was a Pious Virgin not so much for ought we know as tainted with Idolatry much less a down-right and known Idolatress and as she was one that durst not transgress the Commands of the first Table in Adoring Srtange Gods instead of the true Jehovah so was she no less careful and conscientious concerning the Duties of the Second Table here 's no Stubborness or Rebellion heard of here Oh how did she Honour her Father in her most Humble Answer to him saying Father do not for my sake make thy self a Transgressour to God I freely give my Consent to thy Vow I am willing to bear my Burthen and to live a Virgin all my Life as one cut off from the Comfort of Children my Will is wrap'd up in thy Will Oh my Father Her words ver 36. import all this as if she had been in Christ's School and had learnt his words Father not my Will but thy Will be done Matth. 26.39 A Dutiful Daughter indeed c. The Second Objection is Should this be granted that Jephtah only Devoted his Daughter to a perpetual Virginity it would too much symbolize with that Popish Doctrine of Votary-Nuns and those Monastick Vows of a Single Life for which we have neither Precept nor President in Scripture Answer 1. It may well be supposed that the fear of palliating that Popish Point about Nunneries hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments that Jephtah's Vow ought rather to be understood of a Burnt-Offering than of Devoting his Daughter to the Service of God in a State of Virginity as this Second Opinion affirmeth N. B. But I think there is more ground of fearing that the first Opinion concerning Sacrificing her Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices in that Day wherein many Instances were manifest of burning their Sons and Daughters to Moloch Whereas there was neither Precept nor President for any Monastick Separations at that time therefore this was not so dangerous to become a Pattern of any voluntary vowed Virginity in Monasteries as is practical in the Romish Church seeing this Virginity was not voluntarily vowed upon the Virgins part but it was violently imposed upon her by the Rash and Inconsiderate Vow of her own Father who lived in such corrupt times of Ignorance and Superstition that himself wanted not some Tincture thereof as will appear afterward when we come to enquire Whether Jephtah did well or ill both in making and paying his Vow And seeing his Daughter was so far from making any voluntary Vow of Virginity of her own accord though she obsequiously submitted to her Father's Disposing Authority over her yet doth she beg leave of her Father to lament her Destinated Life for two Months among the Mountains before she became a Recluse and to be confined to her place which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead N. B. But all Circumstances aforesaid being well considered this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack than stand as a Pattern for following Ages 'T is safer to say This is Recorded by the Holy Ghost for our Caution and not for our Imitation Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar David's Daughter who was shut up in her Brother's House 2 Sam. 13.20 and David's Concubines who were shut up also we are not told how long David's Daughter remained in Absolom's House but we are told how long his Concubines were even to the Day of their Death 2 Sam. 20.3 N. B. Come we now to more Undefiled Instances as Anna the Prophetess Luk. 2.37 who was one of the few famous Witnesses of the Messiah's coming into the World and of whom Grotius saith that she was Affine huic Exemplum an Example near a-kin to this for she spent Fourscore and Eight Years of her Widowhood saving her Seven Years Marriage in frequent Fastings and Prayer in the Temple Night and Day she coming in at that instant when Simeon took up the Babe of Bethlehem into his Arms Simeoni Succinuit she Sang forth the Praises of that Beautiful Babe with Simeon also to make up a more Harmonious Consort ver 38. N. B. But still to step nearer the point in hand the Counsel of the great Apostle may be conferred herewith concerning Virgins which he confesseth cannot be Congruous to all but only to such as have the Gift of Continency and have so decreed reserving still a liberty of doing otherwise if need require which Popish Votaries do not and which Jephtah's Rash Vow indeed took away from his Daughter being not so careful as the Apostle was in not casting a Snare upon her that had decreed no
than Words and sear of punishment he knew would prevail most with the Mobile especially with those whose Wealth lay mostly in Cattel N. B. Nor doth he threaten to hew themselves in pieces lest he should seem to begin his Reign with too much Rigour but prudently lays the Penalty upon their Goods and not upon their Persons the more to sweeten his Government to them nor would all Saul's Minaces in words have avail'd with the Male-Contents especially had not the Fear of God fallen upon them also 't was this made them come forth with one consent to the number of Three Hundred and Thirty Thousand Men v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh v. 9. who next Morning wilily sent word to Nahash They would come forth according to Covenant v. 3.10 this made the Ammonites secure N. B. 'T is lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword The Second Particular of the Specimen is the Concomitants of it As First The time when Saul Assaulted the secure Besiegers it was in the Morning Watch before they were looked for by either side for Jabesh expected them not till the Sun were hot v. 9. and Ammon was lull'd asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out which indeed blinded the Besiegers of both their Eyes with the sleep of Security Secondly The manner how Saul Assaulted them namely by a Stratagem of dividing his Army into three Battalions to make Onset upon all sides at once that so he might strike the whole Camp with the greater terrour and prevent the escape of any And Thirdly The Event the utter Discomfiture of the Ammonites all these three are in ver 11. N. B. Though they had few Swords left in Israel chap. 13.19 22. yet they Conquer here c. The Third Particular is the Consequents which be two First The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him They said to Samuel Whoever rejecteth Saul as King shall die v. 12. N. B. It seems Samuel was present with them in this Expedition and 't is a wonder how his Old Age cold endure the Marching of all the Day and all the Night before And 't is a Wonder likewise N. B. How Saul could raise such an Army as Josephus saith but falsly as a bragg of his Jews to the Romans consisting of Seven Hundred Thousand but the Scripture saith Three Hundred and Thirty Thousand that he should not only raise them but also rally and Muster them into Companies and Regiments yea and March them over Jordan to Jabesh and Conquer the Enemy all in one Day and Night N. B. Surely Saul might say as to his wonderful Celerity what the great Caesar said after him Veni Vidi Vici I no sooner came but I overcame The Second Consequence is Saul's Prudence and Modesty yea Piety v. 13. the People had been so prudent as not to speak their aforesaid words to Saul lest they should have provok'd him to Revenge in his own proper cause but they spake to Samuel as to their Judge whose place it appertained more unto than for Saul to right himself Now Saul both prudently and modestly prevents Samuel's Answer to the People with a God forbid That any Man should die this Day wherein the Lord hath wrought such a glorious Victory The Glory of this Deliverance shall not be stained with the Blood of any of my Subjects and by thus openly declaring his Clemency in the beginning of his Reign he did much ingratiate himself into their Affections to his own Establishment N. B. 1. Humane Laws may be dispensed with upon Emergency but not the Divine Law c. N. B. 2. Many good Vertues were found in Saul before the Evil Spirit entered into him c. To which two Consequents may be added a Third not here mentioned namely Jabesh Gilead's thankfulness to Saul for his so seasonable saving of their Right Eyes c. The Memory of a good turn must never wax old N. B. Those Men of Jabesh-Gilead were truly grateful such as are rare to be found These Men remembred this kindness of Saul to them many Years after for when the Philistines had beaten his Army and abused his Dead Body by hanging it up in the Sun against a Wall till it putrified and became full of Vermin they Arm themselves and went all Night to rescue his Dead Body from the Philistines as he had marched all Night to Rescue them from the Ammonites Burnt it and Buried his Bones fasting Seven Days 1 Sam. 31.9 10 11 12 13. The second and last part of this Chapter is the Oath of Fidelity that Israel universally Swears to the new King v. 14 15. where Note N. B. First Samuel's Sublime Wisdom in making no motion nor mention of this Covenant of the Kingdom at Saul's first Election while the People were generally disaffected towards him because of his mean Extract Rustick Life c. but now when Saul had given them such eminent Proofs of his Valour and Vertue and when God had honoured him with so glorious a Victory which had made the People place their Affections upon him both eagerly and unanimously then doth Samuel strike while the Iron was hot and set in with this fit Season N. B. Secondly Samuel calls a General Assembly from Jabesh to Gilgal which was in their way home to most of them but more especially because it was a place famous for many publick Conventions there kept and particularly for the Covenant renewed by Joshua between God and the People when God rolled away Reproach from Israel in their Circumcision therefore was the place call'd Gilgal which signifies Rolling c. Josh 5.8 N. B. Thirdly Here 't is said The People made Saul King whereas it was the Lord's immediate Act to Constitute him King Chap. 8 9. and 10.1 and the People only accepted of that Election the Lord had made for them recognizing the first Act by a renewed Universal Consent All now personally Swearing Allegiance to him to prevent any future Factions and Insurrections c. N. B. Fourthly The Ceremonies of Saul's Inauguration before the Lord and his Prophet Samuel some suppose to be these 1. They set the King upon his Throne 2. They Crowned him 3. They Anointed him 4. They put the Book of the Law into his Hand 5. They took an Oath of him to observe it 6. They Offered Sacrifices of all sorts upon the Altar that was at Gilgal partly praising God for present Mercy both in the Victory over Ammon and in their Settlement under Saul from sad Distractions and partly praying to God for his future favour c. 7. Shutting all up with sundry Signs of publick Joy 1 Samuel CHAP. XII CHapter the Twelfth sheweth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Publick Convention held
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
if thou can find in thy Heart to quench thy Wrath with my Blood but first hear my Apology and after do thy pleasure And there Thirdly She makes a most Elegant Oration to him for the more effectual disarming of David's Indignation v. 25 26 27 28 29 30 31. Having made her Exordium or Prologue to Captivate David's Audience and Attention in v. 24. To speak of her whole Speech in the General it cannot but by way of merit carry away this high Character that the best Orator in the World could not have made use of more cogent Arguments and have manag'd them to better advantage nor have used more plausible Insinuations than Abigail did here in so sudden an Exigent Oh! Quantum Subitis casibus Ingenium saith Persius This Woman had all upon a pinch even Wit at Will and her Tongue well hung and as it were dipt in Oyl it ran so smoothly But in particular N. B. Note well 'T is well worth our Observation how First She transfers the fault from the more odious and offending person to one more favourable and innocent to wit from Nabal to her self saying Vpon me be the sin c. as Paul did from Onesimus to himself If thy Servant hath wrong'd thee put it on my score Philem. v. 18. So here Let me bear the blame How much better is it for us that our Surety and Saviour saith this same to God making all our sins to meet upon him c. Isa 53.4 5 6. Secondly She saith That Nabal's sordid Answer to his Obsequious Servants did not proceed from any premeditated Malice but from a Brutish Stupidity and Sublime Sottishness of her Husband who wanted the Understanding of a Man and therefore was a fitter Object of David's pity than of his Anger being far below David to take Revenge upon him whom he should rather hold in contempt v. 25. Though Abigail herein seems not to be a good Wife thus to dishonour her Head to David and disparage him for a Fool though he was so and unworthy of better N. B. Yet Note well She says nothing of him but what was commonly known by others Servants and all v. 17. and that cannot be a bad disparagement that preserves the person so disparaged Nabal's Life and Soul was of far more worth than his Credit was which indeed he never had therefore did she him the less wrong having no good Name among his own Servants she did no more than what the Chirurgeon commonly doth who lanceth some Tumor in a Member to keep the Body alive and thus Christ cryed on the Cross Father for give them for they know not what they do so she cracks his Credit to save his Manhood Thirdly She most prudently presseth upon David the Providence of God that she should be Ignorant and therefore Innocent of the Affront saying Yet I came to the knowledge of it soon enough so as to stop thee in thy way of Revenge which thou ought to refer to the Lord of Revenges who will certainly Revenge thee of Nabal like whom she wishes all David's Enemies were as unable to harm him as that silly Fool was Let them all become alike Contemptible with him for this odious Action ver 26. Fourthly Mark her profound Prudence and Policy in a right nicking of time with her Present After her prevalent Preparative aforesaid and not before she presents her Donative to David v. 27. This she calls a Blessing as proceeding from the Blessing of God to render it the more acceptable to a God-loving David and though this Fruit of God's Blessing as she stiles it was of great worth in it self yet she passeth a Complement upon it that it was too mean and unworthy of so great a Worthy as he was only it might be of some use to his Servants in their present Necessities therefore she beseeches him not to reject it Fifthly Then doth she back her Gift to pacifie David's Displeasure Prov. 21.14 as Jacob had done Esau's Gen. 33. with an Argument of the Inconsistency of David's publick Office which God had promis'd him c. and any private Revenge v. 28. saying God will certainly give the Kingdom to thee and thou shalt not lead such a flitting Life as now thou dost but he will fix thee upon the Throne of Israel not for a short time as to Saul but it shall be durable and perpetual This she speaketh like a Prophetess therefore mayest thou not fully thy Approaching Dignity with the foul stain of shedding Innocent Blood though Nabal be guilty yet I and my Family are not so and self-Revenge is below the Glory of a King but Clemency and Mercy are the chiefest Flowers in a Royal Diadem N. B. Besides saith she God hath call'd thee at present to fight the Lord's Battels in defence of his Cause and People and no cruelty hath been found in thee hitherto Now God forbid thou should'st slur thy pure hands with revenging thy own Quarrel Sixthly She Prophetically argues farther to him that First As to himself his Person would be so preciously preserved by God's Special Providence Psal 116.15 like loose Papers lest they should be lost being of great importance are bound up in Bundles v. 29. or put into a bound Book so such precious Saints as David c. are bound up together in the Lamb's Book of Life And Secondly As for Saul that seeks thy Life God will sling him away as the Slinger doth the Stones he values not he shall not hurt thee but as his Soul is rendered restless with Fears and Griefs here so God will at last hurl his Soul far enough from himself in Heaven even unto the lowest place in Hell the proper Receptacle of Damned Hypocrites Jer. 10.18 Matth. 24.51 Seventhly After she had filled her Mouth with all the aforesaid most strenuous Arguments all along in her most Elegant Oration she adds one more in her Epilogue as an Achillean Argument of greatest Consequence v. 30 31. saying When God hath setled thee in all that prosperity which he hath promised thee then shall thy restraint from shedding Innocent Blood which is a crying sin and lies heavy upon the Soul be no terrour or torment to thy Conscience or any blemish to thy Grandeur and Glory but on the other hand she cunningly and subtilly insinuates that if he follow'd her Counsel it would not be a Corrosive but a Cordial to his Conscience no guilt would be upon him to marr his Mirth and to Contaminate his Comforts in his Regal Capacity This Seventh Argument a number of perfection she purposely reserveth for the last as being of greatest Concernment for David's Conviction Not to shed blood causeless because though Nabal was guilty of Abominable Ingratitude and Rudeness yet had he done nothing worthy of Death by the Law either of God or of Man However his Family were innocent nor did it belong to David to avenge himself which is quite contrary to the Law of God Levit. 19 18. Deut. 32.35 Rom. 12.19
was not only Saul's Helpless state either from Heaven or from Hell to fight against them but they had now got the Chief Champion of Israel David to fight for them as Achish understood David's promise to him and the King informed them accordingly hereupon all the other four Lords of the Philistims joyn all their Forces with Achish a petty King of Gath and make a mighty Host and pitched in Shunem ver 4. a place famous for Abishag's Birth 1 King 1.3 and for Elisha's Hoast 2 King 4 8 10. The Second Part is The preparation of the Israelites to this fatal fight the Remarks upon it are these The First is Saul seeks for help every way and first Humane help so musters up as many Men as the Twelve Tribes of Israel would afford him and pitcheth his Army in Gilbo a place baneful to Saul and his Sons Chap. 31.1 and therefore cursed by David 2 Sam. 1.21 from the top of Gilboa Saul got a sight of the Philistims vast Army the Valley of â—ezreel lying only betwixt them just as it was in Chap. 17.1 2 3 this sight drove Saul into a dreadful consternation v. 5. The Second Remark is Hereupon Saul seeks for Divine help ver 6. Here he is said to enquire of the Lord but 't is said Saul enquired not of the Lord 1 Chron. 10.13 14. He did saith this verse He did not saith that place without any real tho' seeming Contradiction The Reason is rendred in the Civil Law Ficta pro factis not habentur feigned acts are not reckoned for real facts Saul enquired here in a slight and perfunctory mâ—nner as he had done Chap. 14.19 37. and God's Law decides the Controversie When Israel thought they had kept many Fasts to God in their Seventy Years Captivity God tells them they had kept none at all Zech. 7.5 N. B. Beside behold the Hypocrisie of Saul both as to due order and as to due time First He sought not the Lord according to the Order God had appointed Numb 27.21 Saul had slain the Lord's Priests and had driven Abiathar with the Ephod and Urim away and if any Priest of his constituting did stand now before the Ark yet the Vrim was gone and as to the Prophets if he had any he cared not for their Counsel in his Prosperity as Samuel c. So could not well expect comfort from them in his Adversity Secondly as to due time though he had not God's Answer at his first asking yet should he have continued instant in Prayer Col. 4.2 1 Thess 5.17 but he limits the Lord to his own time Psal 78.41 and because God would not answer him at the first he ran to the Devil for an Answer Flectere cum nequeo superos Acheronta movebo So Oedipus in Seneca when he could not get an Answer from the Oracle made use of Necromancy The Third Remark is Saul's seeking for Diabolical help when both the former fail'd him he trembled to trust in humane help and his encouragement was dumb as to any Divine help therefore now he cries seek me a Woman with a Familiar Spirit ver 7. that is such a Dame as converseth with the Devil and dead Mens Ghosts who by them can discover Future Events Isa 8.19 Mark here 1. He names not a Man but rather a Woman which being the weaker Sex is most apt to be addicted to such Superstitious and Diabolical Arts. Mark 2. Saul enquires of his Servants for such a Woman Oh Cursed Courtiers to promote this wicked practice Had they indeed loved God and their King aright they would in all faithfulness have diswaded him from it rather than inform him where he might meet with one of the Devis's Dames that was dextrous for his Design N. B. No doubt but Doeg was an Old Dog at this Devlish work and one that could so readily direct Saul to her dwelling place which could not well be done but by those that had been doing with this Dame upon the like Errand before Mark 3. This Witch lay lurking at Endor an obscure place Josh 17.11 Ps 83.10 Notwithstanding Saul's Zeal to root them out The Fourth Remark is Saul's Progress to Endor oh how much unlike was this to a right Royal Progress which commonly the Kings of the Earth do take in great Grandeur and with Magnificent Equipage c. But this of Saul's was not only below that of a petty King and much more below a King of Israel but it was also more like the Progress of some poor Popish Pilgrim that passeth along in all silence and obscurity after a sneaking manner in some sordid Sackcloth Pilgrims habit and whose Errand is as base as his Person Posture and Apparel are namely to visit some Popish mock-shrine such as the feathers of a Goose devoutly preserved for the pretended feathers of the Angel Gabriel As if Angels mowted like Fowls those Fools imagine c. N. B. Note well Take a Prospect of Saul's Progress here as described in its Circumstances ver 8. Mark 1. No sooner had Saul's Courtiers informed him of this Dame at Endor ver 7. but immediately he resolves to go thither seeing as it seems it was not far from his Camp in Manasseh's Tribe and there pay his devoir to her in order hereunto he devests himself of his own own Royal Robes and disguis'd himself or as the Hebrew word Vaijthchaphash signifies transfigur'd himself the wrong way to our Lord's Transfiguration Math. 17.2 with the course Coat of some common Souldier then Mark 2. He takes only two Men with him not like the Pompous Port of a King that Rides in Royal State and attended with a numerous Life-Guard and to grace the Splendour with Trumpets sounding before him all signifying that the King is coming for veneration Mark 3. After this sneaking manner Saul comes to this Dame of the Devil by Night the fittest time for such a deed of darkness thus trudges this poor Pilgrim on foot c. The Reasons why he did so may be supposed to be these The first is He went Incognito lest his own People should know it for he was ashamed to be thought guilty of consulting with a Witch when as himself had so zealously endeavoured to suppress them The Second Reason is he went privily lest his Army knowing of his absence might fall into a desperate fear of the Philistims falling on them and scatter them as Sheep having now no Shepherd But the Third and Principal Reason of Saul's privacy was lest the Witch should know him to be Saul who had put to death so many of her Cursed Consorts and now tho' she lay lurking here to avoid the Law yet she could not but fear to be trapan'd as she expresseth v. 9. So would not practise her Witchcraft before him The Fifth Remark is Saul's demand of this Dame v. 8. and the Dames modest denial of his demand v. 9. and more earnestly the second time when the Devil had told her it was Saul v. 12. Saul relates
9 10 11 12. Mark 3. General Joab's brave Speech to his Brother and his Brigade so brave as might have become the Mouth of a better Man than Joab was wherein he declareth the uncertainty of the Issue of War that the best Cause is not always blest with the best Success howbeit the concord of the Chief Commanders is of great consequence and contributes much toward the Victory as discord often doth to disappoint it many sad instances whereof have been c. N. B. Joab must justly be Jealous here that Abishai would be offended at his culling out from his Brigade all the choice Men of Valour to be under his Conduct against the Syrians and leave him the weakest part wherewith to War against the Ammonites Therefore was it prudently promised by them both to relieve one another as need required v. 11. And saith Joab Let us be Couragious and play the Men c. v. 12. for our War is not vainly undertaken to enlarge our Empire or Glory but justly to execute Revenge upon the cursed Ammonites who so hatefully abused our Embassadors contrary to the Law of God of Nature and of Nations yea and to maintain our Inheritance which the Lord our God hath given us and therefore we may well hope for his blessing and assistance in it Let us do our Duty and let God dispose of the Victory as he pleaseth whereof we have no cause to distrust N. B. Note well Thus the Apostle exhorteth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quit your selves like Men be strong 1 Cor. 16.13 as Joab here in our Spiritual Warfare Mark 4. Then Joab falls on first with the Flower of Israel upon those Mercenaries who being not so much concerned as the Ammonites stood not the first shock but Fled before him ver 13. The Ammonites seeing the Syrians in whose Numbers and Prowess they had the most confidence put to flight they fled also ver 14. So that Joab in doing his own part did Abishai's part also to his hand Mark 5. When Joab saw the Syrians fled in their Chariots whom he could not pursue with his Foot and the Ammonites fled into the City Medeba that stake they had still in store Winter coming on chap. 11.1 He returns with Triumph to Jerusalem The Last Remark is The Syrians second expedition defeated by David ver 15 to 19. Wherein Mark First The Syrians Rally their scattered Forces and increased them with men beyond Euphrates partly to wipe off the scandal of Cowardice in the last Battle and partly to prevent David's revenge for their Rebelling against him they being his Tributaries and partly to shake off that Yoke of Tribute But God's end was that they might be broke in pieces as all Immanuel's Enemies must be Isa 8.9 even all those Kings whom Hadarezer had hired ver 16 19. Mark Secondly David goeth forth against them and with his personal presence animates his Army made up of the most valiant Men pickt out of all Israel ver 17. They joyn Battle and the Syrians fled and David slew the Men of Seven Hundred Chariots that is Seven Thousand Men that fought in them 1 Chron. 19.18 and Forty Thousand Horsemen c. v. 18. which yet are called Forty Thousand Footmen 1 Chron. 19.18 that is such as we now call Dragoons who for haste Rode to the Field but Fought on Foot The Chronicles being Writ after explaineth this After this the Syrians peaceably paid their Tribute to David and promised to him they would no more help the Ammonites against him ver 19. 2 Sam. CHAP. XI THIS Chapter holds out the History of David's foul down-fall from the very pinacle of the highest Prosperity to which God raised him David's down fall was double into two Damnable sins without Repentance namely The Sin of Adultery and the Sin of Murther As to the First the Concomitants and Consequents are Remarkable Remarks upon the Concomitant Circumstances are First The Time of David's Adultery this hath a three-fold description as 1. The time of the Year at Spring-time 2. The time of War when David had renewed his War against the Ammonites And 3. The time of the Day in an Evening-Tyde ver 1 2. To which may be added 4. The time of David's Age and Reign Common computation makes it David's Seventh Climacterical Year the Forty Ninth of his Age and the Nineteenth of his Reign But Learned Dr. Lightfoot computes it to be the Twenty Sixth of his Reign and so the Fifty Sixth of his Age seeing he was Thirty Years Old when he began his Reign in Hebron being in the Tenth Year of Samuel But whatever Year it was sure I am it was a woful and doleful Year to David because left to himself He fell into Temptation and a Snare and many foolish and hurtful Lusts c. 1 Tim. 6.9 N. B. Joseph a Young Man was fiercely assaulted yet stoutly resisted though he had as yet no Wife when loe David an Old Man and one that had many Wives and Concubines was shamefully foil'd 'T is monstrous to see Green Apples grow upon an Old Apple Tree in Winter-time when the top of it is covered with Snow 't is no less to see the Sins of Youth in an Old Decrepit Goat What more odious than an Old Lecher whose Grey-Head over aboundeth with Green-Thoughts Austin blesseth God that Satan's Temptation did not meet together with his own Corruption to draw it forth then is our greatest danger whether Young or Old and this may be a word of Caution to the Aged that Corruption can as easily creep into the White-Head as the Canker can into the White Rose which we oft see Cankered Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 The Second Remark is The place of David's Sin it was his own Palace where he was indulging himself to Ease and Pleasure when he should have been Fighting the Lord's Battles in the Field with his Army against the Ammonites While he kept abroad in the Wars in his own person he was safe enough Quaeritur Egistbus quâ re sit factus Adulter In promptu causa est Desidiosus erat Otia si tollas periere Cupidinis Arcus N. B. The Father calls Idleness Pulvinar Diaboli the Devil's Cushion whereon he lulls asleep tempted Souls As the Crab puts his Claw into the Oyster when it lies gaping in the warm Sun so doth Satan seize upon such as are pampering themselves in the Sun-shine of ease and pleasure Flies settle not upon sweet perfumes while they are hot but when they are cold so Beelzebub the God of Flies dare not venter upon that Heart which is boiling a good matter Psal 45.1 but when it becomes cold in Devotion then is his Tempting time to fill it with Destractions 1 Cor. 7.35 if not with Destructions N. B. It was at Evening-Tyde when David should have been at his Devotion as had been his custom Psal 55.17 seeing he would not be in the Field to Fight While
and take most Liberty to gaze upon Wanton Objects their fulness of Bread producing Ease and Idleness c. Ezek 16.49 N. B. 2. That she so willingly came with the First Messenger without any Jealousie of a snare to her after such too open a Washing her self in the view of the Court. N. B. 3. That she so easily yielded unto David's Tempting her without any Reluctancy forgetting her Fidelity to her Honourable Husband chusing rather to be a Base Harlot to a King than an Honest Wife to a good Subject N. B. But others think that seeing the Scripture doth report her to be a Vertuous Wise and Modest Woman as appeareth by all that Sage Counsel she gave to her Son Solomon Prov. 1.8 and 6.20 and 31.1 2 3 throughout as a Woman that feared the Lord v. 29 c. Therefore they judge that she did not Bathe her self in her open Garden but in her private Chamber and that David spy'd her through a Casement accidentally left open Yet this must be acknowledg'd that Bathsheba being a Woman so honourable both by Parentage and by Marriage wanted both the fear of God and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Vriah being at this time with Joab besieging Rabbah and was now freed from her Menstruous Pollutions which made her Apta Viro apter to Conceive upon David's congresse The Seventh Description and Character of her Person is She immediately Conceived after her dealings with David v. 5. and finding the certainty hereof by the Cessation of the Custom of Women she writes for Letters blush not to let David know that she was with Child by him Or she sent before to signifie her coming that she might have the more free and private Access that they two might secretly consult together of the most likely means to hide their Sin and Shame Therefore saith she consider what to do for thy Honour and for my Safety having brought me into a double danger both of the Rage of my Husband at his returning home and of the Lash of God's Law which commands that every Adulteress must be Stoned Deut. 22.21 Joh. 8.5 yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law Levit. 20.10 'T is an Iniquity to be punished by the Judges Job 31.11 12 c. and therefore take effectual Advice what to do in such Dangerous Sinful and Shameful an Emergency N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin No doubt but Bathsheba was more blameless than David for he was the Enticing Agent and she only the Enticed Patient He sought to her The weaker Vessel who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband yet did she not seek to him Nor could David lie under any such need for he might have Drunk Water out of his own Cisterns and Running Waters out of his own Wells Prov. 5.15 having so many Wives of his own and was at Liberty as Nathan from God afterwards told him to have taken more chap. 12.3 4 8. therefore it could be no Natural Want but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honourable a Neighbour and so Loyal a Subject N. B. No doubt but Satan provoked David as 1 Chron. 21.1 that is dogg'd him daily and duly without respit till he had put him to the foil and gave him this foul fall But as David through the Sure Mercies of God's Covenant of Grace 2 Sam. 23.5 Isa 55.3 Act. 13.34 happily recovered from his Down-fall by unfeigned Repentance so undobtedly did Bathsheba as appeareth both by the Birth of Solomon of her Body For as God's Anger was declared by the Death of that Child which was begot in Adultery so his Reconciliation to them both was demonstrated in the Lord 's delighting in a Child born in Wedlock of the same Woman called Jedidiah the Lord 's Beloved and it also appears by that choice Poem his Mother taught him for the Choice of a Wife Prov. 31. c. So Bathsheba was the other Bush that burnt but was not Consumed This was another wonder The Second Part of this Chapter is David's adding Murther to his Adultery instead of Repenting for his sin Remarks hereupon are First David's contrivement to conceale his sin from the Eyes of Men in the mean time not regarding the All seeing Eye of God c. Wherein Mark well First David's sending for Vriah to come home in all haste from the Siege at Rabbah v. 6. which was the result of David and Bathshebah's secret Consult Chrysostom on Psal 51. doth bring in Bathsheba to David crying out O King I am undone I am with Child the fruit of my Sin buddeth I carry my own Accuser within me my Betrayer is in my Womb my Husband will kill me c. v. 5. From whence that Father inferreth N. B. Admire my Brethren what bitterness ariseth out of the sweetest sins Oh bless God for your freedom from such foul offences Bathsheba had made Conscience of the Ceremonial Law in purifying her self from Natural Uncleanness yet made a desperate venture to break the Moral Law and defiled her self with Moral Pollution both of Soul and Body Smart Reflections upon the Fact and fear of a fatal Issue caused her hideous out-cry Wherefore David to calm her crying and to prevent her suffering whereof he also was sure to have a great share of shame at least now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences though all would not do God so disposing that David's sin should come to Light However he drives his design so far as it would go without Rubbs Mark 1. He sends for Uriah that he returning home and Lying with his Wife might believe this now Begotten Child to be of his own Begetting Thus David not unlike the Devil Matth. 13.25 had Sowed another Man's Ground and he would now fain Father his Bastard-Brood upon him This was high Injustice and Theft saith Peter Martyr here in David to intrude a Child of his Begetting into the Inheritance of Vriah and thereby to Rob the right Heirs if he had any after lawfully Begotten of their own due Patrimony Mark 2. The Discourse betwixt David and Vriah upon his return at Royal Summons v. 7. 'T was determined before hand by David to Discourse him about the state of the Camp and the safety of the Army before Rabba and accordingly David did so wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin Lust was but a stranger to him as Nathan calls it in his parable 2 Sam. 12.4 He asks him such Frivolous Questions which any Common Messenger could have Answered and no doubt but this was done by daily Posts that passed between the King and the Camp and there was no neeed
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
now the Lord sends him here with Sad Tidings about filling his Family with variety of sore confusions The former was the fruit of his Integrity because he was a Man after God's own Heart 1 Sam. 13.14 And had respect unto all God's precepts Psal 119.6 yea and because it was in his Heart to build God an House therefore God would build an House for him 2 Sam. 7.11 1 King 8.18 1 Chron. 17.10 But this latter was the fruit of his Apostasy and Back-sliding from God and Godliness David's dangerous Down-fall had many manifest Gradations each lower than the other as N. B. Note well Mark First He began with Ease and Idleness unbeseeming a King Mark Secondly He falls into Lust and Wantonness which Fire being not carefully quenched Flamed forth into the Act of Adultery Mark Thirdly This Act hardens his Heart so that all his care now was to hidâ— his Sin and to avoid the shame In order hereunto he makes Vriah Drunk to flush him with Desires of Doing with his Wife that David's Doing so might not be discerned Mark Fourthly When this Project would not prosper Vriah must be Murderd in a Treacherous manner Mark Fifthly Joab his General must be involved into the Guilt of the Murder Mark Sixthly And rather than this Murder should be omitted the very Ammonites shall be encouraged with a Conquest and some brave Souldiers of his own Army be killed for company and sent into another World Mark Seventhly David's dreadful descent into Sin from one degree to another did so hoofe and harden his Heart through the deceitfulness of Sin Heb. 3.13 that he lay in this Spiritual Lethargy of Impenitency for three quarters of a Year and upwards untill the Lord out of tender compassion towards him was graciously pleased to send Nathan to awaken him and to make him feel the Bruises of his foul fall c. N. B. Oh! then what need have we all to Pray Lord lead us not into Temptation or if so then Lord leave us not in Temptation but lead us out of Temptation Godly David when left of God doth worse than wicked Ahab who only Coveted his Neighbour's Vineyard but David coveted the Wife yea even the Life of his most Valiant and Renowned Worthy and for no fault in him but only because he would not be drawn from his honest simplicity to serve for palliating David's Adultery The Third Remark is Nathan is sent of God to rouze David out of this Deep Sleep who most prudently introduceth his Divine Reproof with a pleasant Parable v. 2 3 4. after the manner of Antient Times and those Eastern Countries Because men that are awakened hastily out of a Deep and Sweet Sleep are apt to brawl at their best Friends for doing so therefore Nathan falls not foul upon David upbraiding him with reproachful Names of an Adulterer and a Murderer but in the wisdom of God dips his Nail of Reproof in the Oyl of a smoothing Apologue that it might drive the better and deeper N. B. David himself was a Prophet yet needs he Nathan the Prophet to be sent to him as one Physician to another But 't is Sanus ad aegrotum as Chrysostom saith the Sound to the Sick Nathan takes David when alone in his Closet retired from his Courtiers and fetcheth about this form of Speech as the Wise Woman of Tekoah did chap. 14.20 In which Parable he first fisheth out of David what the Law was and then forceth David to give sentence against himself v. 5 6. Nathan dresseth up his discourse in another person as if the relation had been real N. B. Men usually favour themselves too much when they are Chancellours in their own cause and measure all things by their own byassed Minds As the Patriarch Judah was partial in his sentence Let her be Burnt Gen. 38.24 until himself was concerned and then comes he off with She hath been more Righteous than I v. 26. Little did David dream that He was the Man in the Parable He could allow himself another Man's Wife yet Judge another Man to Death for taking away a poor Man's Lamb while David imagined it the offence of another and not his own Oh how is he transported with passion He can be more severe than God himself for God's Law only required a restoring fourfold Exod. 22.1 But David dooms this Thief in the Parable not only to do that but to Die too While David was indulgent to himself He was most severe to others as to the Ammonites after v. 31. N. B. That inhumanity in putting the conquered Ammonites to such terrible tortures was in the time of his Impenitency The Fourth Remark is Nathan applies all the parts of the parable to point out David's person when he had made his own Tongue a lance as Austin saith to rip up and heal his own Heart and so became self condemned Tit. 2.11 saying Thou art the Man Narratur fabula de te as the offence committed so heinous in thy Eyes is thine own so the Sentence thou hast denounced with so much severity should be thine own also Hereupon he reckons up the great favours God had done to David v. 7 8. And the Grievous Sins that David had committed against God ver 9. Wherein Mark First David was the Rich Man that had many Wives so under no need of stealing poor Vriah's Cade-Lamb as it was not want but wantonness no small Aggravation So was it the greater injury to Vriah to be robb'd of his only Jewel And the more kind Vriah had been to his own Ewe-Lamb Bathsheba the greater was her disloyalty to so Loving an Husband in prostituting her Body to David's Lust Mark Secondly the Traveller whom David Feasted in his Debauching of Bathsheba some say was the Devil who is a true Trudge over even over the whole World Job 1.7 1 Pet. 5.8 but others better say It was Fleshly Lust which yet was the Devil's Messenger with a Mandate to David that he might satiate himself with stoln pleasure c. This Carnal Concupiscence was indeed but a Traveller to David but a Stranger and not a Home-dweller with him N. B. This ought also to be our Care and Conscience that though a Temptation make its own entrance when the Doors of our Hearts are not carefully kept that against it yet may we not bid it welcome or make it any kind Entertainment We may not give it any voluntary Lodging Jer. 4.14 Much less Feast it c. Mark Thirdly Doth David think saith Nathan that God hath given thee so many great benefits that he might Hire thee to be wicked and to break his Commandments against Adultery and Murder Thou hast given a most wretched reward to thy Worthy Vriah that Man of Gallantry who had ventured his Life for thy sake and would have laid down his Life for thy safeguard yet hast thou basely slain him with the Sword of the Ammonites who will Revile Religion and its God for his giving Israel no better
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
his making Vriah Drunk c. and for his Sin of Deflouring Tamar which minded him also of his Adultery with Bathsheba and for three years he mourned every day ver 37. The Fourth Remark is Absolom was lost too for he fled not to a City of Refuge in Israel for there no protection was for wilful Murderers but to his Mothers Father 2 Sam. 3.3 at Geshur where the Law of God had no place ver 38. that he might have present Protection and Provision and that by his Mediation he might in time obtain his Father's Pardon and Favour The Fifth Remark is David's Dolour for dead Amnon wore off in Three Years time because his mourning for him could not revive him Chap. 12.23 and because he considered better that Amnon had deserved his Death Justly though Absolom failed in the manner of it c. For which David now thinks he had lost Absolom long enough and now his Soul longs to have him fetched home ver 39. And had it not been for shame such an Ocean of Bowels hath a Father c. he could have gone himself and have fetched him c. 2 Sam. CHAP. XIV THIS Chapter contains the Narrative of Absolom's Recall and Return from his Banishment The Parts are two First His Revocation by Joab The Second is His Reconciliation to David First Upon the former The Remarks are First Joab being a Crafty Old Courtier and long conversant about David the more easily perceived how the King's pulse did beat Some probable signs he saw in David's discourse that Chileab alias Daniel being dead as well as Amnon his bowels earned after Absolom as not only now the Eldest but also the Fairest of all his Sons and the People's Darling likewise Therefore David earnestly desired to see him but was ashamed to shew kindness to one whom both God's Law and his own Conscience obliged him to punish To solve these doubts he was at a loss in himself but this Cunning Courtier contrives a plausible pretence how it might be done both to gratifie David's desires and to Ingratiate himself with the Heir apparent who might do him a pleasure or a displeasure The Second Remark is Hereupon Joab Consults a Woman as cunning as himself ver 1 2 3 4. Wherein Mark. 1. He chuses for his working Tool not a Man but a Woman because that Sex can more easily express their Passions having greater command over Tears c. and so more readily procure compassions Mark 2. She must be a Widow Woman too so being unable to help her self might the better implore Assistance from the King whose office it was to interpose for the Fatherless and Widow Mark 3. This Widow Woman must not be one of Jerusalem for that was too near at hand her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers therefore sends he to Tekoah eight Miles from Jerusalem the Prophet Amos his City Amos 1.1 whom the Rabbins reckon to be Grandson to this Widow Mark 4. She must likewise be a Wise and a Witty Woman well-spoken having her Tongue dipt in Oyl though not her Face anointed with it ver 2. because of acting a Mourners part Mark 5. Joab speaks to David what he knew would please him by her Mouth and makes her to mask an evil matter with a plausible Parable the property whereof is deeply to affect and to leave a very vehement impression as Joab well knew Nathan's Parable had done upon David and so this did also The Third Remark is When she had Insinuated her self with her humble Gestures and loud Out Cries David like a good King readily admits and patiently hears her petition ver 5 6 7. Wherâ—â— Mark 1. This Suborned Woman begins her borrowed Oration with her being indeed a Widow which was misery enough of it self having no Husband to help her in her calamitous condition Mark 2. She proposeth her case that her two Sons quarrell'd in the Field upon a sudden occasion and the one killed the other seeing there was none to part them and consequently no Witnesses to prove the Fact as the Law Requireth Deut. 17.6 Mark 3. Yet upon this presumption without proof she saith my Kindred whom the Law appoints to be the Avengers of Blood Numb 35.19 Deut. 19.12 will needs Slay the Slayer for the slaughter pretending Zeal for Justice but 't is for their own self ends for the Superviver is mine Heir and so mine Inheritance will fall to them by his Death which will quench my poor Coal c. The Fourth Remark is Upon her requesting relief from his Royal Power David grants to remedy her by due course of Law v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David ver 9 10 11 12. VVherein Mark 1. The VVoman seems wilily unsatisfied with the King's Answer as too dilatory a remedy for the mischief might be done before the Law could take care to prevent it whereas I am so confident of my surviving Son's Innocency saith she that I dare to take all the blame of him to my self in thy royal protection of him But if by the want of it he be Slain then the Guilt of Innocent blood comes upon thy Kingdom Mark 2. Hereupon David more plainly promiseth to secure those Avengers of Blood she so much feared from slaying her Son Mark 3. She smartly replies the Avengers of Blood were so many that while she was bringing one of them to the King to be secured another may chance to kill my Child in the mean season Mark 4 Then the King Swears to her that her Son should not Die This Oath was not in Truth Righteousneses and Judgment Jer. 4.2 for this Manslayer ought to have died according to Numb 35.16 17 21. But now it was David's own case in respect of Absolom and thence was he so favourable to this Petitioning Widow and so ready to relieve her in this case The Fifth Remark is the Application of the Parable ver 13 14 15 16 17. Wherein Mark 1. No sooner had this Wise Woman prepared David with her Parable and procured his Oath to confirm his sentence of protecting the Man-slayer having now gained this main point she brings the case home to David's own self making intercession for Absolom by many Arguments Mark 2. These Arguments were coyned to her hand both to matter and form and put into her Mouth by Joab who knew well enough that this her plain Song now after an obsure Parable would be very pleasing Musick to David's Ear and come kindly as a Rich Cordial to David's Heart whose Bowels had some time yerned after Absolom And so all this form of Speech fetched about was but the gratifying of David's own desires Mark Thirdly She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go but until now David wanted a plausible pretence which by Joab and this Wise Woman's means he at this time obtained Her first Argument
acted on the House top or Terrace c. And Secondly This deed of Darkness must be done with Day-light in the Sight of the Sun and of all the People Thus he declared his Sin as Sodom Isa 3.9 and though hereby was fulfilled that Divine Threatning chap. 12.11 12. yet this did not at all lessen Absolom's Sin who sinned freely and maliciously not only to satisfie his lust but also out of a politick design to corroborate himself in his present Vsurpation Hushai was present yet forced to dissemble at this present advice The Fourth Remark is Achitophel's Counsel had commonly a suitable success attending it therefore had it as much Veneration as the Oracle of God in the certainty of Events But 't is principally intended to declare David's danger having Achitophel against him whose wicked Counsel was as God's Oracle to the grand Rebel Absolom and to all his Rebellious rout If it be asked how David did deal with him in his Days 'T is answered No doubt but Achitophel dissembled his wickedness while he sat in the Councel with David a good King but discovers it deserting David and falling in with wicked Absolom But good David had a better Counsellour than Achitophel for himself saith The Statutes of God were the Men of his Counsel so Hebr. Psal 119.24 2 Sam. CHAP. XVII THIS Chapter contains the Consultation of Absolom with his Counsellers and Courtiers for the Suppression of David and the small Company with him The General Parts are Two First The Persons Consulting and the Second is The Event of the Consultation Remarks upon the First Part are First Achitophel on his own accord and uncalled offers to Absolom not only his Advice but also his Assistance ver 1 2 3. Wherein Mark First Achitophel cannot be content to be Absolom's Counseller only but he will call himself forth to be his Commander also which few King's Counsellers use to be much less do they call for a Commission to do so Mark Secondly Such a prospect he had that his project would be prosperous that he dare personally venture his own Life in the Execution of it may he but be trusted with Twelve Thousand Men to command as Captain and to fall upon David that Night for delays are dangerous Mark Thirdly He urgeth the facility of the Victory while David not King lest his own Mouth should proclaim himself a Rebel is weary and weak handed c. Oh pestilent Counsel and the ready way to win all when David was faint both with Trouble of Mind and Toil of Travel and to be set upon in the Night too a time of dread especially to Sleepy and Tired Travellers Mark Fourthly Then proposeth he the advantage of it saying David only shall Die by my hands so all his People shall Return to thee in Peace c. All this time he reckons without his Hoste as we say not once recognizing how God had delivered David from as eminent dangers out of the Hands of Saul when compassed round about for which the place was named Solang Hammalekoth the Rock of Division 1 Sam. 23.26 27. and had not he been Achi-tophel which in Hebrew signifies Cousin-German to a Fool he might have considered God might do as much for David again at this time so Humbled as to deliver him out of the danger of Absalom and Achitophel and so set up another Rock of Division betwixt them and their Prey notwithstanding their Triumph before their Victory And so indeed God did for David after The Second Remark relateth to Absalom ver 4 5 6. Wherein Mark First Absalom approved of that Pestilent Plot which Achitophel had proposed for his Dear Father David's Death Hebrew It was right in his Eyes N. B. Lycurgus that prudent Pagan Lawgiver would make no Law against Parricide as thinking it a thing impossible and that the Law of Nature in Filial Affections was enough to debar Children from hurting their own Parents But here 's a Debauched Israelite that must needs make himself a Law-giver to God's People who is tickled with the fancy of his Father's Murther by the hands of Achitophel and of such a Father as had ever been too fond of him and too indulgent to him Surely the Devil had filled his Heart from Corner to Corner Act. 5.2 Mark Secondly The mutability of Man by the mighty Power of God God had determined David should not Die but Absalom was doomed to Death by a Divine Decree Therefore Absolom is made so far mutable as to mislike Achitophel's Crafty Counsel which he now so highly Applauded and which had it been followed David in all likelihood had been destroyed thereby Mark Thirdly The marvellous Providence of God Absalom cannot Acquiesce in his Oracle Achitophel but must have Hushai called a Man far inferiour in Reputation among Men and one that had given as yet no such proof of his fidelity to Absalom as Achitophil had done nor so fixed to his Interest yet looked upon as a Wise Man So Hushai shall be heard Absalom possibly thinking of what was Solomon's saying after In multitude of Counsellers there is safety Prov. 24.6 The Third Remark is Hushai's Advice to Absolom ver 7 8 9 10. Wherein Mark First In this thing Hushai excelled Achitophel such was his Modesty and Prudence he would not give Counsel uncalled as Achitophel out of Ambition did Therefore Absalom mistrusting some failure in his Oracle as to present circumstances so bids Hushai speak freely Mark Secondly Hushai being a wise and well-spoken Man gives in his sentiments by dissenting from the former Advice saying 'T is not good Advice at this time This was a daring Challenge against Absalom's Oracle and had not Hushai starched his Oration with probable Arguments and such as were suitable to Absalom's Ambitious Disposition he had likely been hanged for crossing such good Counsel but the more to smooth the matter He comes off with Quandoque bonus Dormitat Homerus a good Horse may sometimes stumble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisest Man in the World is not wise at all times Though Achitophel commonly gives successful Counsel yet with his good leave I must say he hath missed the mark at this time and in this Case Mark Thirdly Hushai's grand design was first to invalidate the Perilous Counsel Achitophel had given before he give his own Opinion What ought to be done He hereupon discovers the danger of Achitophel's Advice from Three Topicks The First is taken from the Valour of David which he amplifies by a Similitude of a Bear Robbed of her Whelps ver 8. Fumantem vivinasum tentaveris Vrsi saith he Achitophel adviseth thee to take an enraged Bear by the Tooth which is dangerous Prov. 17.12 Thou knowest when David was Young he conquered Goliah and could encounter Ishbi benob the Gyant Chap. 21.16 and what will he not do now when so provoked with the loss of his Throne Wives and Children especially with Old Souldiers against our Raw Men. He hath his many Worthies with him
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
the living Possessions where he gives least of the dead c. The second Wonder is That so wise a Father should have so foolish a Son As the greatest Persons cannot give themselves Children so the wisest cannot give Wisdom to their Children This was Solomon's complaint That he knew not whether his Heir and Successor would prove a wise Man or a Fool Eccles 2.18 19. Solomon the Father was a Man for Wisdom while he was but a Child in Years short of twenty Years old when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age 2 Chron. 12.13 and yet call'd a Child c. 2 Chron. 13.7 Remark the Fourth This Factious Assembly at Shechem sends for Jeroboam out of Egypt ver 2 3. where he had laid lurking till Solomon's Death in the House of Solomon's Brother or father-in-Father-in-Law who nourished this Serpent in his Bosom that stung so fatally Solomon's Successor c. This Jeroboam comes to Shechem the place stained with Perficiousness of old and becomes the Mouth of this many-headed Multitude which would have done better had they presented Rehoboam with the Head of this Fugitive and Traytor to Solomon than in making him the Head of their Faction and Rebellion But they pitch upon him who had been a prime Officer among them and as one that had suffered Banishment for speaking freely for them to Solomon and who was a mighty Man of Valour Chap. 11.26 28. Yea and of the same Tribe of Ephraim also But probably most of all because he had God's Promise of the Kingdom by the Prophet Ahijah Remark the Fifth This Seditious Assembly at Shechem sent for Rehoboam thither as well as Jeroboam pretending to Crown him and to perform all the Solemnities usual at a King's Coronation if he would grant their Requests but indeed intending a Defectiâ—n whatsoever Answer Rehoboam should make Jeroboam being made the Peoples Mouth Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them ver 4. This Crafty Fox had undoubtedly troubled the Waters of Israel that he might fish the better for a Kingdom therein therefore comes he in their Name with a design to Cavil N.B. 'T was true thus far that Solomon had levied great Taxes upon them for his many Works Wars and Wives but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver wherewith with chearfully they might have born their Imposts nor do they mention one word of the Idolatry set up among them in Solomon's declining days as any grievance to them They could be thus Careful for Redress in Civil Matters but over Careless in the Converns of Religion brooking Idolatrous Worship well enough which sheweth how fast they Ripened for those dreadful Judgments of God which are now hastning upon them Remark the Sixth is Rehoboam's Answer from ver 5 to 14. wherein Mark 1. He begs time for Deliberation ver 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place instead of a Congratulation of him his Son to the Crown and Kingdom If Rehoboam yield he blemisheth his Father if he deny he endangers his Kingdom Here he sticks and craves three Days for Advice This seems a Word of Wisdom not to give a sudden Resolve in a Case of Importance but P. Martyr calls it an Act of Imprudence to give a raging People such a space for their Consults seeing they now well understood the King bare no good Mind to them otherwise he would not have delayed answering their Designs at first Mark 2. the Misimprovement Rehoboam made of his three Days desired First he consulted with Solomon's old Counsellors ver 6. this was a right step had he stood to their Counsel Their conversing so long with such a wise King had made them wise saith Grotius With the Antient is Wisdom c. Job 12.12 13. Their Advice to him was from the Advice of his Father A soft Answer turns away Wrath c. Prov. 15.1 Namely to give them now good words and he would gain them for ever ver 7. To purchase a lasting Allegiance with one mouthful of good words as soon spoke as bad and no harder Task for the tongue is an easie Price for a Kingdom Mark 3. But this foolish King forsook their sage Counsel ver 8 with whom he had consulted for fashion-sake only being resolved before-hand to stand upon his Punctilio's of Majesty and looking upon it as below a Royal Person to truckle to his Subjects Therefore Secondly he consults with Greener Heads than those other grave and gray-headed States-men and these gratified his Ambitious Humour saying 'T is uncomely for a King to admit such a sawcy Address of his Subjects and 't is but Prince-like to crush this Presumption in the Egg and Embryo c. ver 9 10 11. Mark 4. When the third Day came this young King thus flush'd with his rash and raw headed Counsellers spake roughly to Jeroboam and the People that came then for his Answer ver 12 13 14 He now can speak nothing but Daggers to them every word hath its sting nothing but Burdens and Scourges and Scorpions to they hear from him being less wise but more wilful than his Father Solomon Mark 5. Here was a Prince and a People well met As the latter the People was all for their Penny nothing for Purity and Piety no complaint their Religion was corrupted with Idolatry no Petitioning the King to begin his Reign with God to Purge his Church of Idol-mongers and whole Piles of Abominations c. So the former the Prince was all for his Will and Pleasure sic Volo sic Jubeo for an absolute Sovereignty and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer Remark the Seventh There be two causes of Israel's Revolt from Rehoboam here the first is the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or external Cause namely Rehoboam's roughness one churlish Word lost him now the Ten Tribes whom he would but might not recover with Sword and Blood afterwards As his changing of Counsellors from the Old to the Young did argue great weakness of Judgment whereas had he on the other hand changed them from the Young to the Old this had been both his Prudence and Honour c. N.B. So his rash rude rough rugged Answer to a People even at this Juncture fully fledge and ripe for Rebellion did plainly proclaim Rehoboam's sublime Simplicity No doubt but Jeroboam had plied his Plot warmly all the three days respite and had prepared the People for a Combustion against that time wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam But the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Internal Cause was the great God ver 15. there was a wheel within a wheel Ezek. 1.16 For 1. God with held Wisdom
106.30 then Naboth must be stoned as if God had been consulted c. N.B. 3. This Honourable and Religious Person Naboth must not seem to be murthered out of envy but in a seeâ—ing due course of Law which required two Witnesses at the least Deut. 19.15 So dealt they with Christ Matth. 26.60 and so with Stephen Act. 6.13 her Witnesses she picked out were two Belialists Knights of the Post Incarnate Devils c. Remark the Eighth This whole Intrigue of Jezebel's is put into practice in Jezreel ver 11 12 13 14. Naboth is summoned and set on high before the Judges the two Belialists charge him with Blasphemy tho' they were not present to hear what discourse passed betwixt Ahab and Naboth 't was enough Jezebel said he was too sawcy with the King They said truly as it is in the Hebrew Barakta thou did't bless c. they meant thou didst curse God and the King The Hebrews saith P. Martyr did so far abominate Blasphemy that they would not once name it when the Blaspheming of God was to be spoken of So Job 2.9 't is bless God Hebr. Jezebel's servile Judges pass the Sentence right or wrong Naboth is carried out as a publick Pest and stoned without Jezreel as not fit to breathe out his last breath within his own City yea and his Sons with him 2 Kings 9.26 that no Heir he left of the Vineyard The second part of this Chapter is Abab's Correction for the commission of this Murder partly Divine and partly Humane from ver 14 to the end Remark the First Upon the Divine part of his Correction As 1. No sooner are Naboth and his Sons stoned but this welcome news is sent to Jezebel by her Mercenary Souls ver 14. she now in a transport run to Ahab and tells him the glad Tidings that Naboth and all his Heirs were dead therefore there was a Confiscation of his whole Estate and now his Vineyard was Escheated to the King ver 15. and hereupon bids him rise up and take Possession of the Vineyard Here Peter Martyr argues excellently By what Title must Ahab take Possession Had Naboth no Kindred though his Sons were stoned to Heir it He was saith He and Lyra Ahab's Vncle and a Nobleman because he was place in the noblest Place above the People ver 9. and though this had some colour of Religion to involve Relations in Guilt and Punishment as in the Case of Dathan c. Numb 16.32 and in the Case of Achan Josh 7.24 yet these were extraordinary Examples of Divine Vengeance and by a special warrant from God himself But suppose Naboth had been really guilty of Blasphemy against God and Treason against the King yet his Sons ought not to have died for their Father's Sin as indeed they did 2 Kings 9.26 for that was positively against the Law of God which expresly saith That Children shall not be put to Death for their Father Deut. 24.16 suppose Ahab was his next Kinsman because his Land lay next the King 's no doubt but his Sons were removed that his Claim to it might be Clearer or if not unjust Jezebel little regarded either the Rule of God's Law or the right of Succession she resolves to have it per fas nefas by right or wrong and which of Naboth's Kindred durst challenge it under such Tyrannical Violence She quickly heals her Husband of Heaviness He riseth up never enquiring saith Peter Martyr of the Manner and Cause of his Death but goes and takes Possession both for Him and His ver 16. Josephus saith that he went leaping for Joy at the good News but better had it been had he sitten still than to rise up and Fall c. Remark the Second Oh how short is the Triumph of the Wicked and the Joy of Hypocrites but for a Moment Job 20.5 while Ahab was passing in Jollity from Samaria to Jezreel the Lord lays his Command upon Elijah to meet him with a Divine Message ver 17 18. N.B. All the time that Jezebel was plotting and practising her Devilish Design God is altogether silent as if no way concern'd for his Name and Glory She prosper'd in her impious Project as if both Heaven and Earth conspired together in a friendly promoting it But now when Jezebel is active in stirring up Ahab to take Possession Then God is as Active in hastening his Propher to meet him there with heavy Tidings from Heaven No reckoning is brought in with publick Hosts at the midst of a Meal 'T is the Conclusion of Junketting Collations that calls for the reckoning Bill And then the end pays for All. N.B. Two Instances of God's long silence we have in the two Herod's long after this of Ahab and Jezebel the former Herod had his Herodias like a second Jezebel who prompts her Husband and prevails with Him to behead John Baptist the Execution is done and God kept silence all the while as unconcerned yet afterwards the same Herod hearing of the same of Jesus God strikes him with horrour of Conscience for his Murder of John He was perplexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 he stuck fast in the Mud as it were and could find no way out and if the Leaven of Herod were Sadducisme his horrour made him deny his own Sadducaical Principles and to think that John the Baptist whom he had Beheaded was risen from the Dead The second Instance was the other Herod who Beheaded the Apostle James and because this Tyrant's Trick he saw pleased the People he would have done as much to the Apostle Peter and though God sat still in Heaven as it were and unconcern'd in the first Execution yet he sends his Angel from Heaven to prevent the second Peter designed by the Murderer for the like Butchery is delivered by a Miracle and whatever became of the former Herod we are told how this Tyrant before that time twelve Month came to a most miraculous and dismal End He was eaten up with Lice as 't is said his Grandfather was before him because he did not give God the glory Acts 12.1 2 3 23. the End paid for all in both those Instances and so it did in Ahab here no sooner is he got rejoycing into his new Garden plat promising to himself great contentment in his commodious Court-Enlargement but God posts in Elijah with a cooler of threatned Vengeance Ahab was in Samaria when God gave his Charge to Elijah but he was got to Jezreel when Elijah met him Remark the Third Elijah now fears not the Face of a King having God's immediate Call and Command he thunders out his most dreadful Divine Message of Commination to him accusing him of bloody Tyranny added to his notorious Idolatry ver 19. Hast thou killed and taken Possession the Dogs shall lick up thy Blood as they have done Naboth's c. the Prophet chargeth Ahab with the murther of Naboth though it was Jezebel's Act For 1. He was the first occasion of it by coveting
manifest by this Gesture Abigail fell at David's Feet 1 Sam. 25.24 but she catches hold of Elisha's Feet as the Disciples did of Christ's Matth. 28.9 being loth to lose him again when risen from the dead This passionate Posture intimated in Deeds what she durst not presume to express in Words saith P. Martyr Gehazi would have removed her because as Lavater saith he knew his Master's Modesty and Humility not willing to be touched much less adored by a Woman and he would not have his Master so molested saith Piscator but Elisha forbids his Man to molest her lest he add Affliction to her Affliction the cause whereof he confesseth himself ignorant of acknowledging without shame that the Spirit of Prophecy was not inherent in him but God gave it to him according to his Pleasure as to Nathan 2 Sam. 7.3 c. Remark the Sixth The Shunamite's Passion◠moves the Prophet to Compassion she presseth upon him with a most pathetical and moving Expostulation saying Did I desire a Son of my Lord did I not say do not deceive me ver 28. As if she had said saith Piscator was I over desirous of a Son or unduly immoderate for him then the loss of him had been just upon me but I did not so much as desire him but it was thou that freely promised him in God's Name as a special Favour and therefore thou art obliged to preserve him with thy Prayers to which P. Martyr adds As thou didst promise me a Son when I did not desire him so now at my Petition thou oughtest to restore to me thy gift when I have lost him nay farther she charges the Prophet with Deceit which here she doth mince for she had said Do not lye to me ver 16. which were words not fit for a Man of God N. B. Behold here saith P. Martyr the marvelous Meekness of God's Prophet he was not moved into Passion but into Compassion by her uncomely Expressions for he knew her of a troubled Spirit a good Patter 〈◊〉 he is to all pious Pastors who should deal tenderly with such though they speak incongruously Remark the Seventh Elisha sends Gehazi ver 29. bidding him haste away and not stand tattling in the way and lay my Staff upon the Face of the dead Child The Prophet was as much afflicted for her sake as she was for her own He speaks not one word to her but all these words to his Servant for a speedy Remedy before the Death of the Child be divulg'd to the great Grief of its Father and his Family yet all this satisfies her not she will have himself to go as well as his Servant and by her Importunity prevails with him ver 30. He arose and followed her N. B. As Jesus on the like occasion followed Jairus Matth. 9.18 19. not taking offence at his weak Faith nor turning him off for presuming to prescribe what the Lord should do However Gehazi was gone before but Elisha's Staff could not drive away Death from the Child the Servant can do nothing ver 31. The Rabbins render this reason because Gehazi stood boasting by the way to Passengers that he was going to raise a dead Child with his Master's Staff but it rather seems that the Mother's Unbelief made those means ineffectual and Elisha overcome to go with her did not pray that his Man might prevail otherwise Elisha's Staff might have had as much power as had Moses's Rod or Elijah's Mantle Exod. 14.26 2 Kings 2.8 14. Now come we to the Concomitants of this Seventh Miracle Remarks hereupon are First Elisha goes to the House finds his Chamber taken up with this dead Child all Gehazi had done being disappointed ver 32. The Fathers have many Descants upon this disappointment some say 1. That Elisha did seemingly ill in delegating his Gift of Miracles to his Servant which God gave him no Commission to do 2. God did designedly disappoint Elisha's Expectations in sending his Servant to no purpose that the Master might be humbled thereby and not think too highly of himself c. But 3. this happened so for an Allegorical Mystery N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses which like a Staff both sustains and smites Man but cannot quicken those that are dead in Sin Gal. 3.10 11. But Elisha signifies Christ who in his Incarnation after a sort applied his Body to our Body and his Parts to our Parts as Elisha did here ver 34 35. and thereby he delivered us from Death and Damnation 1 Thes 1.10 Remark the Second The means Elisha made use of for reviving this dead Child were twofold First Invocation and Secondly Incubation First He betakes himself to Prayer as soon as he had shut the Door upon himself and the dead Child ver 33. not so much as the Mother or Gehazi must be admitted that he might call upon God without distraction whatever use he made of his Wooden Staff that proved so ineffectual in his Servant's Hands we Read not but he well knew his Staff of Prayer could reach Heaven being long enough to beat ope those Gates with earnest and repeated knocks and thereby could beat away Death out of the dead Child And Secondly he applied his warm Body to the cold Body of the dead Child ver 34. Peter Martyr asks How durst Elisha touch a dead Carkass seeing it was forbid by the Law He answers Though some Ceremonial Pollution might be contracted by the touch of a dead Body yet that was justly to give place to a Moral Duty and to such an eminent Act of Charity as this was especially when it was done by the Direction of God who could dispence with his own Laws N. B. Here must needs be disproportion of Mouth to Mouth Eyes to Eyes and Hands to Hands betwixt a Man and a Child Yet the like Application was made by Elijah 1 Kings 17.21 yea and by Paul also Acts 20.10 and all in a Figure teaching that there be great Disproportion betwixt Christ and us yet when he applieth himself to us our dead Souls are quickned Remark the Third When Elisha felt the Mercy coming and the Corps warming He sets to Work with more vehemency in variety of Postures and Actions ver 35. sometimes improving the fervency of his Soul to recover the Child's Soul by earnestly praying for it And sometimes applying the fervour and warmth of his Body to warm the Child's cold Body This he did again and again N.B. To teach us not to faint in Prayer if not speedily answered but to continue instant therein Gal. 5.9 Rom. 12.12 Col. 4.2 1 Thess 5.17 we as well as Elisha shall prevail at last pull Isa 45.11 19 c. Remark the Third is The Consequences of all which 1. Concerns the Child And 2. The Mother 1. The Child revived which is demonstrated by Effects 1. He sneesed seven times whereby he expell'd those Humours wherewith he was suffocated out of his Brains saith Lavater for he died
Apostatiz'd Vzziah's unsoundness is described 2 Chron 26.5 he sought God while he took for his Tutor that holy Seer Zachariah whom Hierome calls the Son of Zachariah the Son of Jehoiada whom Joash stoned As long as Uzziah sought the Lord God made him to prosper ver 6 7. to ver 16. But when he was strong God marvelously helping him until he was mounted up to the very Pinacle of Power by his Victories abroad ver 7 8. and by his Grandure at home with his Mathematical Engines c. ver 9 10 15. his Pride now budded to his Downfal Remark the Third When God had handed this Vzziah thus high then began he to fall and to serve God as we say a slippery Trick Ambition and Avarice saith Gattaker became the accompanying pests of his power Hitherto this Hypocrite had only God's Person in admiration as 't is said Jude ver 16. for his own advantage when he had what he would then starts he aside like a broken bow Hos 7.16 as Rehoboam had done before him 2 Chron. 12.1 then began Vzziah to abuse his great power in Acts of Pride and Presumption his Prosperity had intoxicated him Prov. 1.32 he profanely invades the Priests sacred Office ver 16. as if he aspir'd to be Jack of all Trades for 't is said he was a Warrior a Sheep-master and a lover of Husbandry c. ver 10. and now the King will play the Priest also Remark the Fourth Vzziah is rebuked for his Arrogancy and Impudency in taking the golden Censure in order to burn Incense ver 17 18 19 c. Mark 1. God's High-Priest rebukes him telling him That Kings ought not to usurp an Office that appertains not to them N. B. This teaches Ministers must be Men of Courage to withstand the Torrent of Vices and not spare the greatest if need as Nathan did not spare David and John Baptist Herod c. Mark 2. Vzziah was wroth with the Priests as Asa had been with the Prophet 2 Chron. 16.10 both looking upon it as too sawcy an Affront for Subjects to withstand their Sovereigns though modestly managed and not by force Mark 3. Vzziah's wrath against the Priests did the more incense God's wrath against him God smote him with Leprosie taking his Servants part against him as Num. 12.10 Mark 4. When God had thus spit in his Face he needed no thrusting out by Violence but hastens out of his own voluntary will for fear of a farther mischief saith Grotius And no wonder if he were affrighted out seeing as Josephus c. say that terrible Earthquake c. Amos 1.1 Zech. 14.5 fell out at that very time Remark the Fifth The following punishment of his presumptuous Usurpation was two-fold First in his Life and Second at his Death Mark 1. God's Law saith A stranger that approaches the Priest's Office shall be put to Death Numb 3.10 and 18.7 Now is Leprous Uzziah little better than dead for he was not only excluded from all Temple-service but also from all humane Society ver 21. Mark 2. God would have this Leprosie to be incurable that he might live and die so Osiander observes excellently from hence That Vzziah by coveting and compassing the Honour of the Priesthood doth lose his Royal Dignity yea the Privilege of every private Person that were not Lepers who might be admitted into the Temple to God's Worship from which he had wilfully excluded himself ver 20 21. Mark 3. Nor was this all the Punishment he had pull'd upon his own Head by his Presumption in his life-time for by pressing farther into God's House than he should He deprived himself of that Liberty which before He had nor may He live in the City but only in the Suburbs and when He died He must not have that honourable Funeral as the Kings His Fore-Fathers had for they said He is a Leper ver 23. N. B. Here 1. the Note of a learned Commentator saying Let Day-preachers look to it and learn Wisdom from this just Judgment of God upon Vzziah for Usurping what belong'd not to him N. B. His Leprosie is said to arise as a Vapour out of the stirred Ashes of the Incense-Altar ver 19. Thus God wrote his Sin upon his Punishment N. B. And though such presumptuous Persons be not presently punish'd some mens Sins go before to Judgment and some follow after 1 Tim. 5.24 yet know God will maintain his own Order ordained by himself both in Church and State and sooner or later will take an Order with such as violate his Ordination Alterius perditio tua fit cantio Vzziah here is Recorded for our Caution not for our Imitation N. B. 2. Learn hence a cogent Argument against the Arminian Notion of a true Believer's total and final Fall here is an exemplification As Vzziah while he lived thus excluded from Church and State by his Leprosie had indeed lost his jus Aptitudinale his Right of Capacity for his Crown and Kingdom but he did not lose his Jus Haereditarium or Hereditary Right for his Son Jotham was only his Vice-Roy managing all State-Matters in his Father's Name until his Death So a Believer by falling into an Act of Sin loseth his present fitness for Heaven but still his Hereditary Right is not lost thereby as David by his foul sin had not sin'd away his Right to Salvation he had only lost the present Joy of Salvation which he so earnestly begs of God to restore to him Psal 51.12 But mark more of this in my Antidote against Arminianism in their five grand Points Remark the Sixth There had been Prophets before this time continually but none left their Prophecies in writing behind them yet now ariseth a company of Prophets that do so For Vzziah Reigned 52 Years in which long Reign we read of First Isaiah the Prophet's writing the Acts of Uzziah 2 Chron. 26.22 which Junius saith he did partly in the Book of Kings and partly in his own Prophecy as Isa 6.1 c. where he saw the Glory of Christ in the Temple John 12.41 and filling the Temple with smoak to betoken the burning of it because the Jews began more and more at that time to fall into a state of Obduration whereof Isaiah treats in his five first Chapters especially Isa 1.10 and 5.1 2 3. c. and again Isa 14.29 the Prophet saith Out of the Serpent's Root shall come forth a Cockatrice and his Fruit shall be a fiery flying Serpent the Sence is The Philistims rejoiced at Vzziah's Death because he had sorely smote them 2 Chron. 26.6 7. but now was become a broken Rod yet the Prophet Prophesies that Hezekiah should arise out of that Root and be as a Serpent to sting them worse than ever his Grandfather had done The Second Prophet in the days of Vzziah was Hosea Chap. 1.1 timed as Isa 1.1 whose expression was Blood touches blood Hos 4.2 which relates to the Murder of Zocharias the Son of Jehoiada whereby they made their measure
28. Wherein Mark first the Antecedents seconaly the Concomitants and thirdly the Consequents Mark 1. Upon the Antevedents 'T is well observed that the great Reformation of Religion Recorded in 2 Kings 23. was done before this Reparation of the Temple which was not done until the Eighteenth Year of his Reign 2 Kings 23.3 and 2 Chron. 34.8 But before this time he had given many publick Manifestations of his Holy Fervency for God c. which are in the 2 Kings 22. omitted For in the Eighth Year of his Reign he began to seek Publick Reformation while yet young but Sixteen Years old and in his Twelfth Year when Twenty Years old he purged Judah and Jerusalem c. 2 Chron. 34.3 Now this good King goeth on still to do more and more good after that both in his Eighth and Twelfth Year he added his care to Repair God's House in the Eighteenth Year of his Reign Mark 2. Notwithstanding the many Reformations that had been made especially in Hezekiah's Reign 2 Chron. 29.3 c. yet read we not of any Solemn Repairing of the Temple save only that by Jehoash in the Days of Jehoiada 2 Kings 12.2 5. but that being about 234 Years before Josiah there must now be need of new Reparations Tempus est edax rerum Time wears all things Secondly The Concomitants of this Solemn Repairing the Temple Mark 1. The Manner how this Work was Undertaken It was done Equally Justly and Prudently saith Moses Flaccerus 2 Kin. 22.3 4 5 6 7. and 2 Chron. 34.9 10 11 12 13. both Workmen and Overseers all did faithfully so that no Reckoning was made saith Piscator about the Money they had received All set themselves as in the presence of God to whom Eye service will do well Mark 2. The chief Commissioner for managing this great Work was Hilkiah a good High-Priest and one careful enough both to keep God's Worship pure within and to Repair the Stone-Walls which Temporis injurid Hominum incuriâ by Continuance of Time and by Violence of Idolaters were much Decayed without Some suppose this good Man was Jeremy's Father Jerem. 1.1 Thirdly The Consequents was the finding the Book of the Law Mark 1. This same Hilkiah found amongst the Rubbish the Original Copy of the Law of Moses's own Hand-writing 2 Chron. 34.14 and by him caused to be put in the side of the Ark Deut. 31.26 whence some suppose it was the Book of Deutronomy only Some Pious Priest had hid it in a secret place of the Temple lest in the Idolatrous times of Manasseh and Amon it should be taken and burnt which they did to all the Copies they could find say Sanctius and Lavater as the Rabbins do relate or at least those Idolatrous Kings had so suppress'd God's Law that at this time Josiah had not yet seen it saith Vatablus For tho' Manasseh Repented yet by Old Age and Death he was prevented from Restoring God's Law saith Munsterus Mark 2. This New-found Old Original Manuscript was carry'd to Josiah ver 9.10 and 2 Chron. 34.15 16 17. where it is more largely related Hilkiah gave it to Shaphan the King's Messenger to him ver 3. as a rare Present fit for the hands of a Royal Prince c. N. B. What a shame is it that Bibles now so common are so little priz'd among us 'T is a sad Complaint of Learned and Pious Dr. Moulin he maketh concerning the French Protestants saying Time was when while the Papists burnt us for Reading the Scriptures we burnt with zeal to be Reading of them but now with our Liberty is bred not only a Neglect but also a Disesteem of God's Word D. Moul. Theatr. pag. 278. Mark 3. Shaphan Read it doubtless at the King's Command as Jerem. 36.21 good Josiah well shewed how much he was affected toward it and effectually wrought upon by it in 3 Respects saith Flaccherus 1. Lectione libri 2 Laceratione Vestium And 3. Legatione ad Prophetissam 1. He was not only Desirous to hear God's Word which Wicked Men account but Wind and in Terrorem only Jerem. 5.12 13 14 but was also deeply touched with it upon his tender heart ver 19. because through some Neglect he had not Read it according to God's Command all his life Deut. 17.19 2. He shewed how much his tender heart was touched with hearing it by that External Sign of Rending his Cloaths ver 11. an outward Expression of much inward Contrition or rending of the Heart as well as of the Garment Job 2.13 3. He sent to the Prophetess Mark 4. When Josiah had heard the Dreadful Divine Comminations denounced against the Jews in that Book for his Predecessors Sins and thought those direful Curses were just hanging over their Heads he therefore cries Go ye and Enquire of the Lord for me c. ver 12 13. and 2 Chron. 34.20 21. that he might know when those Iudgments would come and whether no means might not yet be made use of wherewith to pacifie God's Wrath and prevent them Mark 5. Hilkiah and his Partners were not sent to Jeremy or Zephany tho' they both were Prophets in Josiah's time Jerem. 1.2 and Zeph. 1.1 say Lyra Sanctius Erpennius c. because 1. Jeremy was now but very young and not at Jerusalem but at Anathoth the place of his Birth where he contended with the Footmen his Townsmen and Kinrded who would have kill'd him Jerem. 11.12 Whereupon he goes up to Jerusalem and there God tells him the Courtiers would be Rougher than his Kindred and asks him How could he Run with those Horsemen at the Court when the Footmen in the Country had wearied him Jer. 12.5 He began but to Prophesy in the 13th Year of Josiah Jerem. 1.2 and 2.6 Caussinus saith that Jeremy began to Prophesy at 15 Years old 2. Because Zephany had not yet appeared to be a Prophet at all being supposed to be Hezekiah's Grand-child He arose in the latter times of Josiah and Prophesied expresly against the King's Children Jehoahaz Jehoiakin and Zedekiah for their new-fashion'd new-fangl'd Apparel Zeph. 1.8 and the Eldest of these three was but 12 Years old at Josiah's 18th saith Dr. Lightfoot Mark 6. But those Messengers of the King were therefore sent to Huldah the Prophetess For 1. Souls have no Sexes in point of Holy Prophecy Male and Female are all one in God as they are in Christ Gal. 3.28 Tho God forbid Women the Ordinary Ministerial Function in the Church 1 Cor. 14.34 1 Tim. 2.12 yet Extraordinary Gifts God gave to the Female Sex according to his good pleasure both in the Old Testament as Miriam Exod. 15.20 Deborah Judg. 4.4 and Hannah 1 Sam. 2. and so in the New Testament as Anna Luke 2.36 Elizabeth and the blessed Virgin Luk. 1. and Philip's Daughters Acts 21.9 2. She was sent to here because the King's Matter required haste and this Huldah was at hand She dwelt in Jerusalem in the College ver 14. in Mishneh Hebr. as Deutronomy
4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
Contempt a Royal Captive a Prisoner at Mercy saying Though thou hast preferr'd him above all us Princes and purposes to promote him over all the Realm ver 3. yet dare this Fellow break the King's Law Mark 5. Darius now reflects upon his own Rashness so soon as he found himself circumvented by his wily wicked Flatterers against so innocent so useful and so honourable a Person He rages not against Daniel for denial as Nebuchadnezzar had done against Daniel's three Noble Companions for the like Dan. 3.19 but disavows all desire after Daniel 's Death and labours by alledging all Arguments for Daniel's deliverance until the Descent of the Sun ver 14. but this after-wit would not do against the Craft and Cruelty of Daniel's implacable Adversaries they urge the unalterable Law they rage against him saith Calvin saying thou art an old despised King if not We and thy Subjects will rebel against thee Mark 6. Darius though he had some faint Desires to deliver Daniel yet yields to the strong Tide and Torrent of these Time-serving Malignants ver 16. Grotius saith there was some Humanity in this King in desiring to do Daniel a kindness from his peculiar Respect to him but Ne micam Pietatis not a dram of Divinity or Religion in him seeing though he perceived Daniel's God to be the true and most mighty God yet doth he deprive God of his Right in neither worshipping him himself nor suffering others to do so by his late Edict However he Prays God to deliver Daniel when he sent him to the Lions Den. N.B. Oh miserable Comforter he commendeth Daniel's serving God which he had forbid by a Law as Nebuchadnezzar had done before him Dan. 3.28 and perhaps might have some hope of Daniel's deliverance from that instance of God's delivering those three Young Nobles out of the fiery Furnace and Calvin adds Darius knew that Daniel had truly foretold the fall of the Chaldean Monarchy whereby he understood that the God of Israel was the All-knowing God and had all created Beings at his over-ruling Command Notwithstanding all this the King Consents and Commands even against his own Conscience to cast Daniel into the Den of Lions N.B. Thus the best Man in the Kingdom became a Sacrifice to the Malice of the vilest Men and that by the Pusillanimity of a King truckling to the Violence of his own Parasites this oft falls out in following Times c. Mark 7. To make all sure a Stone is laid on the Mouth of the Den sealed both with the King 's and with the Courtiers Signets ver 17. The Stone was too great saith Grotius for such a Decrepit Daniel now old to remove or break and the Court Lords must Seal it also saith Maldonate for they dare not trust Darius who they knew had respect for Daniel and was desirous to deliver him and the King's Seal must be affixed first because he feared the Princes would draw him out and murder him if the Lions did not Thus the King complies with his wicked Courtiers saith Calvin notwithstanding his Conviction to the contrary both in condemning good Daniel and in casting him into the Lions Den and likewise in making all this fast work to make him a prey to the Lions N.B. Which teacheth when a Man once gives way to one Sin against his Conscience he knows neither End nor Measure but will Sin again and again and no doubt saith Calvin but God had his Holy Hand in all those contrivances of these cursed Conspirators for the greater Manifestation of his own Miracle N.B. And all this sure Work was done saith Grotius to shadow out what was accordingly done to Christ Matth. 27.60 66. Mark 8. Now is Darius in deep perplexity ver 18. in luto haeret He sticks fast in the Mud saith Calvin he is now self-condemned of his own Conscience for his unwittingly betraying but wittingly condemning his very best Counsellour He went to his Palace and passed the Night Fasting c. his perplexity put him by both his Meat and his Musick all which saith Janius was but the product of his own Precipitancy in hearkening to the Counsel of his wicked Courtiers and Polanus adds now was it the Duty of Darius to rescind his own rash Edict and not only to rate those losel-Lords but also to over-rule them in their barbarous design against Daniel c. Herod was thus perplex'd in the like Case Matth. 14.9 Luke 9.7 N.B. 1. Daniel in the Lions Den fared better than Darius in his Royal Palace especially if that Apocryphal Addition of Daniel hold true which saith that Habakkuk brought a Mess of Pottage to this Daniel in the Den Keckerman calls Pottage Succus benignus a most nourishing Juice containing the Quintessence of good things extracted by a continued boiling for the Sustentation of Humane Life so we see sundry sick Persons are long sustained by supping a little good Broth only Now if the Veracity of that Apocryphal Author may be credited then it necessarily follows that the Case of Daniel in the Den who believed in his God ver 23. and therefore had nothing to put his Palate out of Taste or to discompose his Appetite while his Faith conquer'd his Fear he might drink up this benign Broth with a chearful and thankful Mind was far more comfortable than the Condition of Darius in his Palace Who was in such a perplexity of Spirit that he cared for neither Meat nor Musick and Sleep was departed from him but stood amused and amazed as Herod did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 pendebat animi dubius sticking fast in the Mire and could find no way out as is the import of that Greek Word Thus Godless Men in the fulness of their sufficiency are in straits Job 20.22 whereas a Godly Man in the fulness of his straits hath a sufficiency that is he is Contentful true Piety hath true Plenty Godliness only hath the right Autarkie or self sufficiency as may be seen in David 1 Sam. 30.6 in Habakkuk Hab. 3.16 17. in Paul Phil. 4.11 He had nothing yet possessed all things 2 Cor. 6.10 therefore Godliness is call'd great Gain 1 Tim. 66. if no more be gained but it self N.B. 2. But suppose that Apocryphal Addition be no better than a Jewish Fable as is generally believed by the Godly-learned yet may it not be judged improbable that the Jew who invented that Conceit was some pious Man and might ground his Fancy upon that Text in Habakkuk Hab. 2.4 The Just shall live by his Faith which Words were doubtless as benign a Juice to the Soul of Daniel in the Den as a Mess of Pottage could have been to his Body for Faith extracteth excellent Nourishment to the inner Man out of the precious Promises of God effectually sucking those Breasts of Consolation so called Isa 66.11 whereby spiritual Life is maintained Thus Daniel in the Den learnt this Lesson from Habakkuk to live by his Faith as himself had done Hab.
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his father-in-Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
Man-Child newly born Rev. 12.4 Herod intended to worry Christ while he pretended to worship Him Mat. 2.8 This the Angel told Joseph in a Dream therefore bids him take the young Child and Flee into Aegypt ver 13. which they did ver 14. This was also together with his Bleeding Circumcision a part of his Passion for from his Cratch to His Cross Christ suffered many a little Death all his Life long Banishment is call'd in Law a Civil Death And here Christ was Banished betimes to bring back his Banished as 2 Sam. 14.13 not to the Paradise which was below out of which Adam cast us by his fall and which was destroy'd by the Deluge but to that Paradise which is Above which is our proper Country Heb. 11.14 16. and toward which we groan and aspire even with outstretched Necks as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 8.19 let us here make a pause and ponder a while as Moses did at the Burning Bush Exod. 3.3 At this great Wonder of Christ's so early Banishment for which and for all his series of Sufferings the Prophet Isaiah calls Him a Man of Sorrows Isa 53.3 c. The long Journey and Irksome way This young Child with his Parents was to take from Judea to Aegypt lay through that vast and howling terrible and roaring Wilderness of Arabia Petraea Deut. 1.19 c 8.15 32.10 A Land very Barten full of Rocks Sands and Mountains Destitute of Waters and subject to many Dangers 1. From the perilous Sands which the violent Winds there blow up in the Face of Passengers with that violence that many Men and Beasts are suffocated thereby 2. From the Savage Creatures as wild Beasts Mark 1.13 Fiery Serpents Numb 21.6 which made the Soul of Israel to melt into Discouragement because of the way ver 4. 3. From the Saracens of Ishmael their Patronymick whose hand was against every man Gen. 16.12 who were the Inhabitants of that Wilderness and lived wholly of Robbing and Spoiling all that pass'd by that way 4. Beside all these It was a wayless Wilderness Therefore God made a way for Israel there Isa 43.19 by the Fiery Pillar which as the Rabbins say burnt up every bush levell'd all the Rubbish that hindred Israel's passage yea 't is now so pathless that Passengers are constrained to guide their Journey by a Compass as Mariners do at Sea 5. And a Waterless-way c. Note well Through this wast and woful Wilderness Joseph and Mary with the Child Jesus passed from Judea into Aegypt All exposed to Danger of being Suffocated with Sands of being devoured by Wild Bears Bores by Lions Leopards c. which greatly abounded in that place and of being Robbed if not Murdered of their Gold Frankincense and Myrrhe which the Eastern Sages had lately offered as an Homage and Viaticum to Christ by those Thieves that Infested the Wilderness There were they exercised with the want of Water of Meat and Drink and no doubt but their Rest and Sleep was troublesome enough in the midst of so many perplexing fears All these miseries did those two good Souls Joseph and Mary sustain from the beginning for the sake of their Son Jesus And N. B. Note well Why should we murmur at our sufferings for the sake of Christ seeing He hath told us that Through many Tribulations we must enter into the Kingdom of God Acts 14.22 Yea all that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 and such are Blessed who are Reviled and Persecuted for his sake Mat. 5.11 1 Cor. 4.10 Acts 5.41 c. N. B. Note well 'T is matter of amazement also how those two poor Parents durst attempt such an hazardous undertaking with a Young Child being no better accommodated nor attended with either Guard or Guide Yet having the Lord's warrant for their way Hereupon they made haste and delayed not as David did Psal 119.60 and the same God that bid them go provided for them by his presence with them in the Wilderness brought them safely down to Aegypt and up again into Judea N. B. Note well 'T is a work of wonder likewise that Aegypt must be a Sanctuary of Safety to the Son of God which had been an house of Bondage to the Children of Israel Especially considering That when Christ came thither as some say All the Idols of Aegypt fell flat to the ground Isa 19.1 which must be an high Provocation to that Idolatrous Country But God can say effectually Let my Out-casts dwell with thee Moab Isa 16.4 and sure I am when Christ comes into the Heart the Idols there Ezek. 14.3 fall down Hos 14.8 CHAP. VI. FROM the foregoing Histories many more Remarkable Mysteries may be learned As 1. Christ humbled himself so low as Conception wherein we receive our first Tincture of sinful Corruption that he might become a compleat Saviour to us who are Conceived in Sin Oh how humble should we learn to be from Christ Mat. 11.29 and to be humbled for him as He was humbled for us be cloathed with Humility 1 Pet. 5.5 which is the Root Mother Nurse Foundation and Riband or String that tyes together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all those precious pearls the rest of the Graces if this string break they are all scattered yea it also keeps them all sweet for God As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor So humblest Hearts preserve our Graces in their sweet taste and relish c. Christ is call'd the Lilly of the Valleys Cant. 2.1 growing in the Lowly not in the Lofty Heart 2. Christ took upon him not only our whole Nature but also the frailties of it He took not the best of Man's Nature to wit that in the State of Innocency but the worst of it even our weaknesses c. This should teach us we must be contented to take not only the best but also the worst things for Christ Shame as well as Honour 3. Oh stand and wonder at this Born Babe of Bethlehem Did ever Man see a branch of the Tree Elder than the Root from whence it sprang Was it ever Heard off that a Child in the Womb should be the Maker of the World that an Infant was Father to his own Mother that Eternal Life began to live That the Antient of Days was a Babe not of an hour old that He whom the Heavens could not contain should be but a Span long That he who was from Eternity should come within the compass of Time And that he who was an Infinite Being should be comprehended in a finite place both in the Womb and in the World Behold this blessed bundle of Wonders c. 4. Augustin saith excellently Christ was born as a Child lived as an Angel Died as a Lamb Rose again as a Lion and Ascended to Heaven as an Eagle c. 5. Chrysostom wâ—ll observeth that the Angel told no Christ's Birth to mighty Monarchâ—
the Water of Baptism but presently that Spirit of burning so called Isa 4.4 drove him into the Fire of Temptation Mark 1.12 that is suddenly carried him who was most willing to go as the Scape-Goat under the Law into the Wilderness Lev. 16.21 Though the Spirit permitted him to be buffered there yet He so supported Him under all his buffetings there that his Valour obtain'd the Victory The Good Spirit that abode on him and in him proved too hard for the Evil Spirit that came against him This place of Temptation is suppos'd to be the Wilderness of Sinai N.B. Note well No Place more fit for Satan to Assault our Saviâ—â— than this where the Law which is the Strength of Sin was Delivered Though the Son of God was without Sin yet took he upon him the Sins of the World There did our Lord fast Forty Days and Forty Nights as Moses and Elias had done in the same place before him and all these three great Fasters met together upon Mount Tabor afterwards Mat. 17.4 5. Luke 9.30 c. when the same Voice at his Baptism was Reiterated with this Addition Hear Him and confirmed more publickly with Thundring John 12.28 In this Wilderness was Christ those forty Days and Nights among Wild Beasts Mark 1.13 yet sate He there in the midst of those fierce Brutes as Adam had done among them in his State of Innocency These furious Creatures saw in Christ the perfect Image of God and therefore reverenced him as their Lord as they had done Adam before his Fall and were we but amiable in Christ we should be in League with the Beasts of the Field Job 5.21 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him Exod. 11.7 Yet Christ was not only among Wild Beasts but also among cursed Devils here By whose Ministry the Prince of Devils Invisibly Tempted Him as he doth other men all the forty Days and Nights Luke 4.2 striving to inject sinful Thoughts into him but could not prevail because he could find nothing in him John 14.30 The Tempter struck Fire all that Time but found nothing but wet Tinder for his Sparks to fall upon Therefore at the forty days end he takes new measures and appears visibly not in any ugly shape for Christ was not to be frighted with Phantasms c. but in an Angelical splendour thinking to deceive him in the shape of an Angel of Light as He had done our First Parents who took him to be a good Angel N.B. Note well All these forty Days Christ spent in Solitude Fasting Watching and Prayer as a Penance for our Surfeitings and other Sins and for a preparative unto His following conflict Christ was afterwards an Hungry then Satan makes his first Assault not in the time of his fasting but when he was Hungry after Fasting with which Argument he would have persuaded Him that He could not be the Son of God yet pretending friendship He proposed a way both to refresh his Humanity and to give a Proof of his Deity Hoping that his Hunger together with a desire to convince the Devil would prevail to make him get Bread before the time at the Devil 's bidding and in his way but Christ Answers God hath promised to provide for those that are Imployed in his Service and accordingly Christ had Bread brought him by Angels which was far better than what the Devil would have help'd him to The Third Place The Devil by God's leave Makes Christ go on Pilgrimage from the Wilderness to Jerusalem The Tempter by Divine Permission hurries the Humane Body of Christ violently through the Air whereof he is call'd the Prince from Mount Sinai to the Holy Temple and there placed him upon a Pinnacle reputed six hundred foot high enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom From hence the Devil bids Christ cast himself down This was a filly suggestion and but a little of the craft of a subtle Serpent in it For how improbable it was that so Prudent and Pious a person should Tempt God to so unnecessary a Protection when there were Stairs to go down However this is the Devil's Way and one of his Methods to N.B. Raise Men up to Pinnacles of Power Pomp and the greatest of Grandeur to make them Proud and Presumptuous ut quo altius scandunt eo sublimiùs decidant that the Higher their Climbing is the Lower their Fall may be this an Heathen Author could say Height of place gives opportunity of Temptation The longest Robe though never so richly Embroidered Enamel'd and Studded with Silver Gold and the most precious Pearls contracts the foulest Soils nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles Height it self makes the Brain Swim and causes a Vertigo c. Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman Herod Dioclesian c. N.B. Note well This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or oâ— Profession all he can do is to persuade us to cast our selves down The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled This is our Mercy This Dog may Bark at us but without Divine Permission and Humane folly He cannot Bite us His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him to untye his Chain and loose his Muzzle for Him that He may Devour us by making us Destroy our selves Hos 13.9 what is this compliance with that cursed Cur's Counsel but to Tempt the Tempter and to meet him the better half way to fetch in our own Destruction Can we reckon that Idolater a Wise Man who in his Worshipping Fire for his God must needs out of his Blind Zeal bestow some Busses of love upon his Idol and thereby Burnt his own Lips Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband merely to exercise her Patience when she had her wish she found by smarting experience that even her Victory paid not the cost of her Conflicts much less of her Danger of being oft strangled in Imbraces They are Fools that dare contend with Fire c. Can we expect that the shining Sun will cure our sore Eyes Or can an heavy Burden Help and Heal a broken Back Then Tempt not the Tempter If we pray Lord lead us not into Temptation then may we not Lead our selves into it The Fourth Place was an exceeding High Mountain whither the Devil carried Christ again on Pilgrimage The Good Spirit did lead him to the two former to wit unto Jordan for his Baptism and into the Wilderness for his Temptation But it was the Evil Spirit that carried Christ both to the Pinnacle of the Temple and to this Exceeding High Mountain What this Mountain was the Evangelists mention not 't is conjectur'd
Glory here in the Mount that they might the better stick to him in his Garden horror and hotter Services beside John was His Beloved Disciple and was charg'd with the Lord's Mother Iohn 19.26 27. After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly signifies which was not done by any change of his natural form shape or stature of Body but by an alteration of the natural obscurity of his flesh that had comparatively no form nor comeliness c. Isa 52.14 53.2 into a most glorious glittering splendour and majesty flowing from the indwelling of the God-head in him Col. 2.9 This was no Metamorphosing his flesh into a Spirit or his Humane Nature into Divine for all the Lineaments and Proportion of his Body and the Figure of his Face so familiarly known to his Disciples still remained but this was an Adventitious Glory wherewith He cloathed himself as he Prayed laying aside for a while the Form of a Servant and putting on the Form of God Darting forth some Beams of his Deity far transcending That when He walk'd as lightly as if he had been but a Spirit upon the Waters Mat. 14.26 The Agility of his Body was shewn there which made his Disciples mistake Him for a Spirit and the lustre and clarity of it here 1. In his Countenance which shone as Moses's had done but far short of this when God gave to his Face something of his own Glory Exod. 34.19 as bright as the Sun in his Strength which is an higher splendour than that the Old Testament puts upon him Dan. 10.6 where his His Face was as the Appearance of Lightning and Hab. 3.4 His brightness was as the light c. And 2. In his Rayments which the splendour of the rest of his Body below his face did penetrate and gave to them this Glorious Tincture so that they became white as the Light or Snow glistering and sparkling as Stars and casting forth flashes of lightning infinitely beyond the Art of the most exquisite Fuller in the World Here Christ shews himself in such Glory and Majesty as He will Appear in at his Second coming to Judge the World and as the Glorified Saints are cloathed with when made like unto his Glorious Body here Phil. 3.21 Mat. 13.43 They shall shine as the Sun c. Their Garments shall be white and shining Rev. 19.8 like those Angels appear'd in Mâ—â— 28.3 Mark 16.5 Luke 24.4 John 20.12 Now this Beam of Deity put forth â—â—re did demonstrate to his Disciples that He could with all this Glory and Power easily have rescued himself out of his Crucifiers hands a tast whereof knock'd them down John 18.5 had he not Voluntarily given up himself an offering for Sin a Ransom for the World Having gloss'd upon the Substantial part of this History of Christ's Transfiguration after the first Circumstantial part to wit the Antecedents thereof I come now to the second Circumstance the Concomitants of it which are three in number 1. Christ's Companions in Glory 2. Peter's Extasie and Advice 3. The bright Cloud and the Divine Voice out of that Cloud First Of the first of these His Companions in Glory The 1st Remark whereon is Moses and the Messias meet together in the Mount as familiar Friends to demonstrate how the Accusers of Christ were notorious lyars in charging him with his breaking Moses's Law making him a frequent Transgressor of it therefore did Moses correspond with him to confute the Jews Blasphemies against Him The 2d Remark is Together with Moses appeareth Elias also who was most zealous likewise for the Law and the most eminent among the Prophets as Moses was the first Law-giver so Elias was a fervent Law-Restorer He came here into this Sacred Synod to testifie that Christ was neither against the Law nor against the Prophets as his Adversaries did Impeach him but came indeed for no other end but to fulfil them Mat. 5.17 c. The 3d Remark is Those two Candidates of Immortality as the Antients call them were the rather appointed for this witnessing work because the People had said of Christ that he was Moses or Elias they two appear here distinct from him to shew He was neither of them They but Servants He their Lord and Son of the living God as Peter had truly professed The 4th Remark is Moses the first Prophet of the Jews and Elias the first Prophet of the Gentiles Luke 4.26 must be the Celestial Witnesses of Christ's Glory as his Disciples were of the Terrestial Ministring here to their Master who now appeared glorious so must have some glorified companions both as best comporting with Christ's Grandeur being a Representation to the Life of his future Kingdom which should consist both of Jews and Gentiles Represented by these two Prophets of both and for a Testimony to the truth that the Apostles might not judge this a phantasm only The 5th Remark is These two Heavenly Witnesses appeared also in Glory having put on a Celestial splendour for Honouring their Lord's Person and Prefence the more even that Glory which they shall possess fully at the Resurrection of the Just which they had not yet attained unto Phil. 3.11 Heb. 11.35 39 40. but which was for Present lent them by a Divine Dispensation yet was this their Glory far lesser than Christs who now shone as the Sun among Stars 1 Cor. 15.41 The 6th Remark is The Discourse in this Sacred Synod was about Christ's Departure or Decease Luke 9.31 what He was to Suffer at Jerusalem and then enter into his endless Glory This Discourse may well be supposed to be long for this Transfiguration lasted all the night seeing it is said Luke 9.37 It came to pass the next Day when Christ and his Disciples were come down c. Those Consorts of Christ did discourse upon his Exodus Greek which we read Decease alluding to Israel's Exodus or Departure out of Egypt which was the beginning of their Liberty So Death call'd a Departure is a passage to Glory and seeing Christ's Resurrection and Ascension were his Exodus too this might lengthen the discourse as well as shewing His Sufferings were prefigured in the rites of the Law and predicted in the Oracles of the Prophets Christ being the Accomplishment of both The 7th Remark is Those two Consorts of Christ did appear here in this Colloquy in their Real Bodies and no Phantasm or Extatical fiction or a Vision of two Angels personating those two Prophets Because 1. 'T is not God's Method to confirm the truth with lying Fictions 2. These two Prophets came to confirm the Doctrine of the Resurrection both Christ's and Ours which they could not properly have done but with their own true Bodies brought with them And 3. Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition for Eliaâ—'s Body was rap'd up into
Disciple fondly Forecasts to lay up a Stock before hand that he might have something to live upon after his Lords Death c. Christ Crosseth the Traitour in his covetous Concupiscence of fingering such a Sum and Patronises Mary's Act in Anointing him who was the Christ which signifies the Lord 's Anointed Isa 61.1 Luke 4.18 and Acts 4.27 and Acts 10.38 saying the Poor ye have always with you c. John 12.7 8. To give unto when you please Alluding to Deut. 15.11 Now Christ staying at Bethany a day or two the fame of his coming thither did Revive the fame of Revived Lazarus hereupon many People do the Pharisees what they could to the contrary came thither not only for Jesus sake only but to see Lazarus also c. ver 9. N. B. That they might fish something out of him concerning the future Estate of the Dead though they lost their labour herein and though we find not they asked Lazarus any Questions where his Soul had been while his Body lay in the Grave which Austin saith was in Manu Dei in the Hand of God not in Purgatory as Papists say for they send none thither by their own principle but Men of Middle-make betwixt Just and Vnyast Now â—azarus was None such but a very good Man and so beloved of Christ Yet many of them leaving the City believed in Jesus ver 9 11. This made the Sanhedrim mad therefore out of their Outrage they consult to kill Lazarus because by his means of being Raised to life the Honour of the Messiah was much more promoted to their own great Regret and Grief N. B. Note well Oh! How were those Outrageous Wrotehes Transported to take up Arms against Heaven it self in seeking to kill a Man only because God had made him alive Though they were thus driven by the Devil to Resolve the Ruine of Lazarus at this time yet as Epiphanius saith he lived 30 years after this as a Monument of Christs Miracalous power and as a Trumpet of his glory long after Christ's Death Resurrection and Ascension But these Malitious mad-men Envy all this while feeding upon their own hearts because they could not come at their killing purpose nor suppress the Truth meet with a worse Provocation than ever before to wit Christs Riding in Triumph from Bethany or Bethpage to Jerusalem Maugre all the Malice of Angry Men and Inraged Devils This is Recorded by all the four Evangelists John 12.12 to 2â— Luke 19.29 to the end Mar. 11.1 to 11. and Matth. 21.1 to 17. N. B. Note well There were two Special Times wherein Christ put forth some Beams of his State of Exaltation in his State of Humiliation the one was at his Transfiguration and the other was at this Triumphant Riding The first was private before no Witnesses save Peter James and John who only of Terrestial Persons beheld the Dazling glory of Christ upon Mount Tabor as before in its place But this his Rideing in Triumph to Jerusalem had many some Authors say even Three Hundred Thousand Witnesses crying Hosanna that is the Lord save us to him after the Solemnity of a King and as the Son of David c. The nearer Christ came to the appointed Hour wherein he resolved to lay down his Life the more Magnanimity he putteth forth and meets Death in the very face like the Captain of our Salvation though perfected with Suffering Heb. 2.10 And the more doth he Reveal himself to be the Messiah that was promised in whom all the promises as well as the Types and Figures of the Law were Accomplished And least the Nature of his Kingdom should be mistaken to be Temporal and of this World He Rides not here in any pompous Grandeur upon a Stately Palfrey as Alexander Julius Cesar c. did in a most Splendid Lustre and glorious Equipage but he to Evidence he was no Earthly potentate Rideth here upon a Silly Ass without any Pomp or Splendour not only to shew that his Kingdom was of another World but also to Comfort the poorest and to teach us Tolerance Humility and Patience He Rides here like a poor Man sitting upon a Beast of Burden and that not his own but borrowed while he Rode in Triumph to Jerusalem as Sions King foretold of him Zech. 9.9 This borrowed Beast that bore him was of small Value having no costly Saddle or Stately Trappings to sit upon but only common Garments cast over his Back nor had he any Yeomen of the Life-guard to Attend him only the Common People so that this Poâ—r-port in all its Circumstances seemed Contemptible Yet all this was for our good behold thy King cometh unto thee c. thus poorly Accommodated though Lord of all Acts 10.36 and Heir of all things Hebr. 1.3 Yea King of Kings Revel 19.16 Yet became he thus poor to make us Rich 2 Cor. 8.9 And though here he appeareth but a poor King yet herein he putteth forth six several Demonstrations of his Divine Power N. B. Note well as 1. That he knew there was such an Ass with her Colt 2. That he sent for them 3. He foresaw the Owners would question the Messengers 4. That he professeth himself the Lord of them 5. He could tell the Masters would send this Lord what he sent for and 6. That all were accordingly done as he had said Mathew mentions both the Foal and the Dam as Zachary doth intimating his Riding upon them both sometimes on the one and sometimes on the other seeing both of them had Garments spread upon them from whence some of the Antients say that by the Ass is understood the Jews laden with the Law and by the Colt the Gentiles that wandred whether they would an untamed People but seeing Mark Luke and John mention only the Colt and it would seem Ridiculous so to change his Beast in Riding so small a Journey therefore the more received Opinion is that he Rode only upon the Colt to which the Ass was yoaked and this Colt was whereon never Man Sat as if he had been Destinated to this very purpose for such Animals as have not been soyled in Humane Services were wont to be applyed to and employed in the most Sacred Services And this might the better convince the most stubborn Jews concerning the Kingly Office and Power of Christ seeing it could not be done without a Miracle that an untamed Colt should quietly carry Christ who was the first that Backed him N. B. Note well But who is it And what is it That this Lord of Beasts and Hearts cannot Tame when he gives out his Mandamus and undertakes the Management thereof c. Here the Multitude are also moved to do Honour to the Messiah in Despight of the Sanhedrim's Threatning Excommunication John 9.22 as to a King whose passage is Beautified with Rich Hangings rare Flowers and Rowzing Acclamations here this People give him the best of their best Congratulating his coming to the Passover in their Capital City
or for him 2. He knew himself among Fools so according to Solomons Sentence would not speak in their Ears for they would despise the Wisdom of his words Prov. 23.9 3. He saw that his Desperate Enemies about him were resolved to have his blood and therefore held it more glorious to choak their Malice with silence and to set them down by saying nothing But above all 4. Though he could have non-plus'd them as he did the Doctors at twelve years Old and oft after by his Answers yet now standing in our stead is content to be Condemned for our faults tho' faultless in himself this being the time not of Defence but of Silence and Suffering that Gods grace might be accomplished he as a Sheep before the Shearer opened not his Mouth Isa 53.7 To teach us Wisdom and Patience c. Psal 38.13 14. Not Answer all Accusations c. Now when Caiphas could have no Answer from Christ either to the false Witnesses or to himself he then Extorts one by Adjuring him and such an one as might seem plausible and effectual for Condemning him saying I Adjure thee by the living God c. Matth 26.63 Caiphas's catching question was Twofold 1. Art thou the Christ or the Messiah 2. Art thou the Son of God If thou be silent or tell not the truth then God by whom thou art Adjured will punish thee or however the Magistrate shall Condemn thee for thy contempt of Authority Thus this abominable Hypocrite dare pollute and prophane that Tremendous Name of God so called Deut. 28.58 Calling it in as the Author or at least the Abettor of his Notorious Plots and Practises yea one would think as this story is Related Mar. 14.61 That Caiphas was some Conscientious Person Asking art thou the Baruch Hu or the Blessed one or his Son using this Periphrasis as if he had been afraid once to Name God Yet presently after Adiures our Lord by the living God to tell him who he was whereas the Devil himself could have told him Mar. 1.24 3.11 an Answer to both his questions but he asked this not out of any desire to know the truth but to insnare him by his words for if he denyed it then had he been a Deceiver of the People that believed him to be so and if he made a free and bold Confession as he plainly did Mar. 14.62 of the Truth then they resolved to Condemn him as a Blasphemer as they presumptuously did ver 64. for making himself the Son of God at which this wicked wretch rent his Clothes which an High Priest ought not by the Law to have done upon any Reason Levit. 10.6 21.10 as if his very Heart had been rent with Grief at so sad an Hearing of such a Sacred Truth Though Christ told the Council he was now in his State of Abasement the Son of God was hid in the Carpenters Son whom they Arraign and would shortly Crucifie but they shall see him in a State of Advancement coming in the Clouds of Heaven as in a Chariot of State and then would he Judge those that were now his Judges Besides this he had given all Men the most undeniable Demonstrations of his Deity in his many Miracles the like whereof were never wrought by any mere Mortal Man c. John 9.32 c. This brings in the third part of Christs Sufferings from wicked Men to wit his Condemnation which was first done in this Ecclesiastical Court upon the Ingenuous Confession of our Lord before his Implacable Enemies when the glory of God was deeply concerned that he might leave them without all Excuses teaching us not to deny him before Men when Gods Glory lies at Stake c. And likewise to comfort us against our Sufferings for as Christ comforted himself now with his Future Glory so we if we suffer with him shall also Reign with him 2 Tim. 2.11 12. Matth. 19.28 The Sentence of Condemnation was first Denounced against Christ in the Spiritual Court by Caiphas who openly declared his good Confession so called 1 Tim. 6.13 to be Blasphemy and then demands the Concurrence of the whole Council who like a company of Servile Souls durst do no other but concur with Caiphas Unanimously crying He is Guilty of Death and under the pretence of that Law Levit. 24.16 He was Condemned by them all Matth. 26.65 66. and Mar. 14.64 N.B. Note well This may comfortably assure us that the Second Adam who was very God yet Cendemned for saying so hath freed us from that Crime of Blasphemy we stand guilty of for the first Adams affecting a Deity and to be as God Gen. 3.5 For though Christ was most free of Blasphemy and of all other sins yet because we in whose stead Christ now stood are guilty thereof and of all sorts of sin therefore was it the Determinate Counsel of God that our Surety should have this Sentence of Condemnation passed upon him for our sakes and this is done in a General Assembly of Graceless Hypocritical Priests pretending Marvelous zeal for the Glory of God while intending to Murther the Son of God who could well enough agree all in one to Condemn this Innocent Jesus Though the Innocency of his Life had been such that none of them could convince him of one sin Jehn 8.46 But when he was brought before this Court N. B. Note well the whole Sanhedrim were to seek for Witnesses the Witnesses for Crimes the Crimes for proofs and the proofs for Concord they were all and in all these at a loss and could find nothing for their Malicious purpose So that Caiphas was constrained to take a new uncouth and in all Courts of Judicature an unaccustomed way of Adjureing him to Answer who he was that he might intrap him in his own words which when Christ had confessed in an undeniable Truth knowing they were Resolved to have his Life Right or Wrong and Summoning his present Judges to appear at his own dreadful Tribunal at the Day of Judgment which would make them mourn Zech. 12.10 This great Truth which they called Blasphemy was the only Crime for Condemning him Though Caiphas Rent his Priestly Robes at this pretended Blasphemy N. B. Note well yet did it signifie the rending of the Priest-Hood from him which he forfeited by this unlawful Act as before like as the rending of the Vail of the Temple at Christs Death was a sign of the rending away the whole Jewish Worship from the Jewish Nation While Caiphas was thus personating the Tragedy of others he did but really act his own and his Accomplices Now after this unjust Condemnation of Innocent Jesus Let us a little behold how he was abused in the Spiteful Court before they delivered him up to the Secular Powers as the Lord commands in the Law N. B. Note well that the very Ashes and Cinders of the Burnt Sacrifices should be gathered up and laid in a clean place Levit. 4.12 6.11 Numb 19.9 So in the same
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult or mawl'd with blows to death when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar or what came first to hand had not the Roman Commander come so seasonably in for his Rescue verse 30 31 32. Wherein we have this account N.B. That before his Seven days of purification the time of his Vow were accomplished those implacable Jews of Ephesus who were come to keep the Pentecost-Feast here saw him in the Temple where he waited till his Nazarite offering was over Numb 6.13 they against all Law lay hands upon him laid false as well as soul things to his charge crying out that he was an Enemy both to the Jews to the Law and to the Temple c. malicously surmising that he had brought Trophimus a Known Ephesian beyond the Court of the Gentiles the place allowed for such as came out of the Gentile-stock yet worship'd the true God as the Eunuch of Candaces did Acts 8. even into the Court of the Jews which was death by their Traditional Law N.B. And all the ground they had for this Accusation was because they had seen this Trophimus with him in the City therefore he must be with him in the Temple too which was only the frantick Dream of their inraged Jealousy v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound who had former Contests with him there and now pursued him hither dragging him out of the Temple in order to kill him thinking it great impiety to stain the Pavement of that holy place with blood yet not sticking at staining their Souls with the blood of the innocent here was straining at Gnats and Swallowing Camels verse 30 31. Now when they were just about killing Paul N.B. God steps in for his Rescue in this manner The Romans durst not trust such vast multitudes at Jewish Festivals without a sufficient check therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple the Governour hereof having Tidings of the Tumult brings his bands of Souldiers to fee the peace kept his affrighted the Jews from their murthering Paul N.B. The fear of man caused â—hem to forbear what the fear of God could not for the Jews had not power of life and death permitted them by the Romans which sufficiently demonstrates it was not Divine Zeal but Diabolical malice that set them upon this outrage and it was an admirable instance of Gods good providence who delights to Reserve his hand for a dead lift to save those that are forsaken of their hopes God comes unlookt for here and as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an engine to save Paul and that by an Heathen Colonel who neither had any such intention nor any affection for persecuted Paul as appears by his binding him with two Chains as Agabus had foretold and carried him Pâ—â—soner into the Castle verse 32 33 34 c. CHAP XXII Paul in Prison PAVL now was become a Prisoner to this chief Captain or Roman Tribune who tho' he delivered Paul out of the hands of those that would have murdered him yet bound he him with Chains possibly looking upon him as the Author of this Tumult Acts 23.27 and examined him publickly who he was and what he had done Acts 21. verse 33. However by this same means as what was foretold from God to him Acts 21. v. 11. was fulfilled for not one tittle that is foretold by his Servants from him can fail So God provided hereby that Paul should have a fair hearing before he could be condemned and Executed by that Riotous Rabble who agreed well enough in doing this murdering mischief so far as they durst but could render no reason to this Tribune for their outrage against Paul N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle not only to secure him from the fury of this confused popular commotion but also to be examined privately again Paul being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people and he did this both to Vindicate the Gospel that no Scandal might rest upon truth and to demonstrate his invincible Zeal for his own Country-men and Kins-men who while they were doing their utmost for his destruction would leave no means unattempted for their Salvation Acts 21. v. 34 35 36 37. When Paul requested this liberty of speaking for himself the Captain asks him two Questions N.B. The first was about his skill in the Greek Language which had been the common Lingua in Asia and Aegypt c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education And his second Question was about his Person whether he were not that Famous Ring-leader of a Rebellious Crew Judas Galilaeus who pretended himself to be a Prophet made an horrible insurrection yet escaped when many of his followers were slain of whom Josephus Lib. 20. Cap. 11. Antiqu. mentions to which Paul Answers No but declares what he was and so had license to make his defence verse 38 39 40. of Acts 21. In Paul's Apology to the people for quelling the Tumult Acts 22.1 2 c. we have these Remarks The first is There is a lawful and pious insinuation for gaining the Attention of Auditors which may be used in Sermons or Orations N.B. Thus Paul did here tho' his Auditory consisted of wicked men and of the most peevish and pestilent persecutors yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them stiling them Men Brethren and Fathers verse 1. and not using any opprobious invectives which they now deserved Moreover he that could speak all tongues by the Gift of the Holy Ghost upon him chused to speak in his own Mother-Tongue namely the Hebrew mixt with the Syriack ever after the return from the Captivity as knowing that Language was most grateful to this people who had so great a prejudice against all other Nations and Languages This made them keep the more silent verse 2. The second Remark is such as are become renewed in the Spirit of their minds Eph. 4.23 have quite contrary thoughts and understandings to what they had in their unrenewed Estate Thus Paul while he was the Pharisaical Saul had such high thoughts of his strict Sect as to believe if only two persons were to be admitted into Heaven the one must be a Scribe and the other a Pharisee He looked upon himself as a perfect Zealot in Pharisaism wherein persecution of Christianity was one part of his Perfection verse 3 4. but when he by his