because they were Nephews and near Kindred of Ahab's House 2 Chron. 22.8 for his immediate Brethren were all carried away by the Arabians 2 Chron. 21.17 he slew also Ahab and Jezebel's Domestick Chaplains who were Princes of all the other Priest saith Sanctius and who were fed at Ahab's Table as 1 Kings 18.19 a fair warning this was to Baal's Priests Remark the Second is Jehu's Popularity after all this Severity ver 15 16. Mark 1. Jehonadab a Rechabite of Jethro's Stock 1 Chron. 2.55 a Man famous among the People say Junius Peter Martyr and Piscator both for his Prudence and his Piety as both appeareth from this place and from those precious Precepts recorded Jerem. 35.6 he hearing how Jehu was God's Instrument to execute Justice upon Ahab's House comes to congratulate him Mark 2. Jehu meets him who as Josephus saith was of his old Acquaintance salutes him with all insinuating Candor and Kindness asking him how he approved of his Person and present Proceedings Jehonadab heartily answers with a double It is it is Hebr. to shew his Heart approved of his Actions and he gave him his Hand also as a sign of his Approbation even the right hand of Fellowship Gal. 2.9 Mark 3. Jehu did well in desiring Jehonadab's Company to countenance his Proceedings among the People with whom he knew him to be had in great Veneration So he hath him handed into his Chariot N. B. 'T is Piety as well as Policy to join friendship with the Religious Mark 4. Here begins Jehu's unsoundness to appear in saying Come see my Zeal for the Lord. Sincerity is most suspicious of it self and better conceited of others John 21.15 16 17. Jehu prefers himself before Jehondab in saying before Is thine heart right as mine heart is and he now not questioning his own heart as he did Jonadab's must have his Zeal seen Ostentation is an Evidence of Hypocrisy it must be noted and noticed c. Secresy is a good sign of Sincerity Mark 5. His Actions were indeed Zeal and Justice and not Cruelty because done according to God's Revealed Will which is the Rule of all Righteousness Jonadab had only heard of his former Zeal against Ahab's House and now Jehu must have him see his following Zeal against Baal's Priests afterwards Mark 6. But before this he went to Samaria and flew all the remainder of Abab's Allies ver 17. so that not one remained to Revenge the slaughter aforesaid This Zeal Jonadab saw c. Remark the Third Jehu's Zeal Jonadab likewise saw in abolishing the Worship of Baal from ver 18 to ver 27. wherein Mark 1. Jehu's decoying all the Priests of Baal into his Net pretending an extraordinary Sacrifice to Baal but intending the Priests of Baal themselves should be made the Sacrifice c. N. B. This zealous Act of Jehu some learned Men judge laudable as well as lawful alledging 1. That Solomon dissembled his slaying of the living Child 2. That Elijah called all Israel and the Worshippers of Baal together accordingly And 3. Jehu did but seem to allow of Baal's Worship for a little space that he might the better manifest his speedy dislike and detestation of it c. N. B. But Augustin the Schoolmen Peter Martyr c. all concur that this was a pernicious as well as an officious Lye as it was a Profession of Idolatry for the time and a Confirmation of Baal's Worshippers So this act was a publick Scandal for the present his Words being manifestly false and spoken with a design to deceive though with a pious Intention which alone cannot excuse from Sin c. and they answer the aforesaid Objections 1. 'T is an unalterable Principle that we must not do the least evil of Sin no not for the procuring of the greatest good Rom. 3.8 2. That act of Solomon to discover the true Mother c. is expresly called the Wisdom of God 1 Kings 3.28 wherein no indirect means were actually made use of 3. P. Martyr answers to that of Elijah that he called not the Baalites to Sacrifice but to see a Miracle c. besides in Elijah's Days the Baalites did daily Sacrifice to Baal but durst not do so now and if Jonadab did concur with Jehu herein 't was his human Infirmity Mark 2. Jehu having gull'd and beguil'd the Prophets and Priests of Baal into his Trap by proclaiming a solemn Assembly of every individual Person of them upon pain of Death if any absented ver 19 20. So that the House of Baal was top full as that they stood mouth to mouth Hebr. ver 21. He calls for Baal's Sacred Vestments ver 22. N. B. The Devil endeavour'd saith Peter Martyr to imitate God in Holy Vestments this was a new and another pious Fraud as the Phrase is to make the Worshippers of Baal think that Jehu was serious and sincere in his Profession Quod volumus facilè credimus 'T is natural and usual most easily to believe what we desire and wish to be true 'T is a wonder saith Osiander that there should now be so many Priests of Baal that so great a number were here assembled as to stand peh la peh Hebr. face to face to fill the House seeing Elijah had cut off such abundance of them but Jezebel saith he had sedulously recruited that slaughter And 't is also a wonder saith Menochius that so many Priests should dare to come now to the Temple of Baal when they had so many grounds of Suspicion that this was not done for their Approbation much less to Reward them for their pains as 1. They could not be ignorant how Jehu had slain Ahab's Houshold Chaplains those Priests of Baal ver 11. and had they not hence fair warning to fear Jehu 2. Jonadab's Presence with Jehu ver 23. might well have made them jealous of Jehu for they knew him an utter Enemy to their Idolatry 3. Jehu's search for the Servants of the Lord among them ver 23. might likewise make them suspect a design against them but they were besotted and infatuated by God saith he and went on without Wit or Fear as an Ox to the Slaughter and as a Fool to the Stocks as before c. Mark 3. As soon as the chief Priest of Baal 2 Chron. 23.17 had made an end of his Sacrifice to Baal Jehu commands Eighty Soldiers to slay them all c. ver 24 25. Thus saith P. Martyr those Worshippers of the Devil did symbolize with the Servants of God in sacrificing Faciunt Vespae favos Drones mitate Bees and Apes Men. This was an Apish Imitation And thus long saith he did Jehu delay his destroying them till their Sacrifice was done because all the Baalites were not at first come but some dropped in every moment and the Law of God commands that Idolaters shall be slain Deut. 13.9 And when Jehu had destroyed the persons he falls upon the Things of Baal ver 26 27. destroying Baal both ways out of Israel ver 28.
the Ark was Noah's Sanctuary so the Lord is his Peoples Ezek. 11.16 and such a Sanctuary he is to them as hath four Enoughs 1. 'T is a Sanctuary High enough Psal 61.23 So as to raise us up above the reach of our worst Enemies All the Saints are in the Lords hand Deut. 33.3 his Beloved dwell in safety by him v. 12. God covering them all the Day in the Hollow of his hand and the Eternal God is their Refuge v. 27. 2. Nigh Enough The way to the City of Refuge God rook care should not be too long but it must be night that the pursuer while his Heart was hot might not overtake the man-slayer Deut. 19.4 5 6. So the Lord is such a Sanctuary as is not far from any of us Act. 17.27 could we but grope after him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Israel had their God nigh them Deut. 4.7 and they needed none to fetch him from above or from below Rom. 10.6 7 8. He is as nigh as the Bark is to the Tree or as the Skin is to the Flesh Intimior Intimo nostro more inward with us than we are with our selves 3. Wide Enough There is room enough in this Sanctuary for all the Saints as there was room enough for all kind of Creatures in Noah's Ark None of Gods People are left out of Doors Houseless and Harbourless for want of Room within Doors Lord saith Moses thou hast been our dwelling place in all Generations Psal 90.1 for this four hundred years and upwards in all our Travels and Troubles 4. Safe Enough Salvation belongs to the Lord only Psal 3.8 John 2.9 Not to Princes or Parliaments or to Armys or Navys but to Gods Spirit Isa 59.19 God is such a Castle to his people as no Ladder can scale no Pioneer can undermine no Cannon-shot can batter down And none can take out of his hand Joh. 10.28 29. nor draw out of this House the Civil Law saith De Domo suâ nemo extrahi Debet aut in Jus vocari quia Domus Tutissimum cuique Refugium atque Receptaculum est No man ought to he drawn out of his House at the suit of another because a mans House is his Castle his safest Refuge and Receptacle How much more he that hath God for his House and Habitation and Dwelleth in him 1 Joh. 3.24 can never be unhoused because the Almighty God is mightier than all and happy is he who hath God for his Mansion-House and observable is Picus Mirandula's witty observation Man according to the order of the Creation had no other Habitation left him in as much as God Created the Earth for Beasts to Inhabit the Sea for Fishes the Air for Fowls the Heavens for Stars on the out-side and for Angels on the inside Man therefore hath no place to Inhabit according to this assignation save the Lord the Maker and Assigner of all Thus God is an Ark an House a Castle yea a Tabernacle and Temple to Man Gods Tabernacle is with Man Rev. 21.3 and Mans Tabernacle is with God Joh. 6.56 2 Cor. 6.16 he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in them and they Indwell in him the Lord and the Lamb is their Temple Rev. 21.22 their Place and City of refuge a stronghold Note here two grand points of Noah's Faith Heb. 11.7 1. The Exercise of it in preparing the Ark. 2. The Effects of it 1. In the Exercise be four particulars 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepared it instar Artificis he plaid the Carpenter when his Faith which was not a dead but a working Faith Jam. 2.17 20 22 26. set him on work yea upon this tedious work as before his Faith was the Obedience of Faith Rom. 16.26 He consulted not with Flesh and Blood Gal. 1.16 He disputed not but dispatched he obeyed to do all that God had commanded him Gen. 6. last His Faith transported him through all the aforenamed difficulties in the way of an universal obedience Thus Noah the tenth from Adam a perfect man as God calls him in this perfect number as the Pythagoreans call the number ten did perfect his works by a strong Faith in a perfect Obedience 2. The end for the saving of himself and of his Houshold Noah obey'd God in all things for his own good Gen. 7.5 All Gods Commands are for our advantage and not for Gods alas our goodness extendeth not to God Psal 16.3 'T is no gain to God that man is Righteous Job 22.3 'T is therefore a sanctified self love to obey God but alas we love our selves more in the way of Nature than in the way of Grace If we love our selves we must obey God seeing it is for our own good not doing some things as Jehu or many things as Herod but all things as Noah having a respect to all Gods Commandments Psal 119.6 though we cannot perfectly perform them ☞ NB. 1. Man must be timely provided of a prepared Ark before the evil day come for the Lord is not slack concerning his coming 2 Pet. 3.9 2. If Noah prepare an Ark 't is for saving himself know ye not that ye are in Christ except you be reprobates 2 Cor. 13.5 3. Masters of families must be careful to save their housholds too The 3. particular is the Motive Noah fear'd the Judgment to come That fear is a right Gospel fear which puts the Soul upon preventing the danger Prov. 22.3 Some read it Reverenced Where the power of Godliness is the Heart cannot think upon God without Reverence and aweful Respect to the Divine Majesty Prophane Persons do not reverence or fear the Great God but their fears are terminated in Secondary Causes of direful Judgments The World was then told of its destruction by Water and few feared many jeared And now the World is told of its destruction by Fire but where is that fear and reverence which ought to be though we cannot say it will not be this Hundred and Twenty days as they of the old World could say It will not be this Hundred and Twenty years yet are there many scoffers or jearers 2 Pet. 3.3 and but few fearers as before The fourth particular is The Ground of Noah's fear for God warn'd him He negotiated with God and God with him they had mutual Dealings and intercourse each with other as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gods Companions hear his voice Cant. 8.13 'T was sore displeasure on Saul when God would not answer him 1 Sam. 28.15 and on Israel when they had no vision 1 Sam. 3.1 To be warned by Gods Spirit at every turn of Imminent Danger is a most precious priviledge Isa 30.21 Such honour have all the Saints Psal 149.9 but God will have no such Dealings or Negotiations with the wicked World God would not in this Friendly and Familiar manner appear to Egypt no nor to Israel in Egypt but they must be call'd out into the Wilderness for enjoying such
Phrase is put upon them by the Holy Ghost as is put upon Esau Compare this ver 4. They took them Wives of the Daughters of Moab with Gen. 26.34 he took to Wife two Hittites the worst sort of the Canaanites Ezek. 16.3 neither consulting his Parents nor craving their consent this was such a grief to Rebecca that she cryed out What good shall my Life do me Gen. 27.46 Oh let Children beware they give not the like occasion of complaint to their Parents in the same case certainly these things are written for our Learning Rom. 15.4 and to be Examples 1 Cor. 10 6.11 as strong Cautions against such Ungodly Marriages Hence Observ 3. That Children ought not to Marry without their Parents consent much less against their Likings and Judgments they took them Wives this Phrase imports that they did not observe the Antient and Laudable Custom of their Fore-fathers wherein the Bride used to be given by Parents to the Bridegroom and he to receive her at their hands but Mahlon and Chilion took them Wives yea though their Father was yet living as Josephus saith without any such Observation Hence Rabbi Jonathan saith That Decurtati sunt dies eorum their Days were cut short v. 5. because they had broken God's Command in Deut. 7.3 4. Thou shalt not make Marriages with Idolatrous Daughters for they will turn away thy Sons from following God and 't is a breach of the Fifth Commandment all Children should honour their Parents especially in craving their Counsel and Consent in the most weighty concern of Marriage which hath an Influence upon the whole Life that their Days may be long in the Land which the Lord their God giveth them Those two were cut off for breaking it Oh then you that are for changing your Conditions be not equally yoked with Vnbelievers c. 2 Cor. 6.14 15. for these Reasons First You spoil your own Comfort for your whole Life 't will be a Marre-age and not a Merry-Age to you What Concord can Light have with Darkness or Christ with Belial Quam male Inaequales veniunt ad aratra Juvenci saith Ovid That Plow hath no good Speed where one Bullock draws one way and the other another way An Oxe and an Ass might not be coupled together under the Law Deut. 22.10 Oh then you should not dare to Yoke your self with any Untamed Heifer that bears not Christ's Yoke Jer. 31.18 Matth. 11.29 30. Second Reason You endanger your own Soul for the weaker Sex may prove too strong for the stronger Sex yea for the Wisest of the stronger Sex 1 Kings 11.2 3 4. Their Wiles overcame Solomon's Wisdom for 't was down the Hill and with the Hare 't was to things agreeable to corrupt Nature Satan still works upon Adam by Eve and makes those evil Counsellors which were given of God to be good Comforters Satan per Costam tanquam per Scalam ad Cor Ascendit saith the Father The Devil climbs up by the Rib to the Heart and he makes use of the Rib especially if crooked to break the Head the cause of the first Sentence God passed upon Man was because thou obeyest the Voice of thy Wife Gen. 3.17 Third Reason You may shorten your own Lives especially if there be Disobedience to Parents in the case as above a good Child lengthens his Parents Days and therefore God promises to lengthen his Eph. 6.1 2. But evil Children that sadden their Parents are many times cut off in the midst of their Days as those here according to Rabbi Jonathan for this sin 'T is observable that though Samson was in a hurry of Blind Inordinate Affections yet his Parents Consent he durst not leap over Get her me to Wife for she pleaseth me well Judg. 14.2 3. and 't were well if his Parents Counsel could be heard and taken all the World over that though as Samson Persons be carried headlong with blind Affections yet should not dare to take that Woman for a Wife which their Parents do not Get for them and give to them especially if they be such Persons as be under the power of Parents and Godly Parents too no such block as their Unwillingness should be leap'd over but there shoudl be a patient waiting until God that makes all good Marriages remove it The Name of the one was Orpah which signifies a Neck or hinder part of the Neck stiff-necked the raising of the Mouth or the making bare of the Mouth Hence Observ 4. That many Times Names and Natures do Symbolize and Correspond together For all these things appeared in the Nature of Orpah which are signified in her Name First As her Name signifies a Neck or Stiff-necked so her Nature was even stiff-necked in her Idolatry otherwise she had never returned to her Gods or Idols in her Idolatrous Countrey v. 15. Secondly As her Name signifies the hinder part of the Neck or back part so appeared to be her depraved Nature in her back-sliding from her hopeful Beginnings for she arose and went a little way from Moab to Canaan v. 6 7. and then turned her back part both of the Land of Promise and of the God of Promise and her Face towards Moab and her Idols Thirdly As her Name signifies the raising or making bare of her Mouth this was also her Nature in kissing her Mother and bidding her farewel 't was only Courtesie not true Piety that made her go so far hence she went no farther The Name of the other Ruth which signifies Watered Filled or made Drunken Thus she also answered her Name in her Nature according to the Notion of Nomen quasi Notamen oft times Names denote the Nature of Persons as of things Thus Adam gave Names to all Creatures according to their Natures Gen. 2.20 Nomina Naturae quà m bene conveniunt This doth not always hold for even Solomon himself call'd his Son Rehoboam which signifies as Enlarger yet how did he Answer his Name rather the quite contrary for instead of Enlarging the Tribes of Israel he reduced them from Ten to Two which Wise Solomon little thought of that it would be the Nature of his Foolish Son when he put that Name upon him Thus Abshalom which signifies his Father's Peace did as little answer his Name being the Author of an Unnatural War against his own Father and Jehu signifies a constant Man yet prov'd Unconstant for in his latter time he regarded not to walk in the ways of the Lord God of Israel 2 Kings 10.31 Yet generally Conveniunt rebus Nomina saepe suis Names and Natures hold good Correspondency as in Ruth here as well as in Orpah for Ruth and the History that doth concern her is a Type and Figure of the Church of God which is subject to manifold Temptations and Tribulations in this lower World She is afflicted tossed with Tempests and not comforted yet after all those Tossings God gives a joyful and a comfortable Issue as he did to Ruth Isa 54.11 12. The
he ate sparingly saith Sanctius that he might have some to suffice him the next Day However the Angel touches him the second time to awake him out of his Repose to betake Himself again to a fresh Repast ver 7. telling him he must feed lustily that he might be able to hold out so long a Journey as to Horeb N.B. The like Words the Angel of the Covenant seemeth to say to us in his Ordinances especially in the Lord's Supper eat O Friends yea drink abundantly c. Cant. 5.1 Remark the Fifth Elijah obeyed and in the strength of that double Meal he went to Horeb c. ver 8. Horeb is reckoned from Beersheba but fourscore Miles whereof he had walk'd one Day 's Journey already into the Wilderness So that the Prophet need not spend forty Days and Nights in going thither but Peter Martyr supposeth that he went wayless ways with many windings and turnings in the manner of Fugitives to shun Jezebel's Pursuers Sometimes he stood still rested and lay lurking in obscure Places and perhaps saith Menochius It was not at the first his purpose to pass so far as Horeb but God by his Providence brought him through all his wandrings in the Wilderness thither saith Peter Martyr that he might there instruct him Others are of opinion that forty Days and Nights time was spent in not only his going to Horeb but also in his abiding there N.B. However this is certain that this double Meal lasted to nourish him for so long a Time No doubt but Meat and Drink of an Angel's providing must have an extraordinary Digestion and Operation As the Meal in the Barrel and the Oil in the Cruise continued for three Years Chap. 17.14 15. so might this Meat of the Angel's making abide in Elijah's Stomach for forty Days and forty Nights and this is reputed the Prophet's seventh Miracle in his Fasting so long as Moses had done before him Exod. 34.28 and the Messias after him Matth. 4.2 which three great Fasters did meet gloriously together on Mount Tabor at Christ's Transfiguration Matth. 17.3 The third Place Elijah fled to for fear of Jezebel was Mount Horeb where the Lord met him ver 9 to ver 18. Remarks upon this are these First Horeb had a Cave in which Elijah lodged himself this was a more convenient Place for his Lodging than when he lay in the open Air under his Juniper-Tree in the Wilderness and Rab. Solomon saith It was the self-same Cave wherein Moses was when he saw God's Back-parts Exod. 33.21 22 23. and 34.6 Hence this Cave was in most high esteem among the Ancients saith Josephus c. N.B. However this Mount Horeb was the Place where God appeared to Moses at the first Exod. 3.1 2. and where afterwards God gave the Law to Moses and Israel Deut. 4.10 15. It surely could not but much confirm Elijah's Faith against his fear to behold those sensible Monuments wherein God cover'd Moses with his Hand while He passed by him with his overwhelming Glory Moses had gone to this Horeb to see God in the Bush Exod. 3.1 2 3. but here God comes to find Elijah in this Cave saying to him what dost thou here Elijah ver 9. wherein saith Peter Martyr God asks not because he knew not but secretly taxeth him for forsaking his Station intimating to him how he had sent him and set him to reduce Israel from their relapses and gave him great Gifts and Miracles for that end and saying I would have protected thee still hadst thou continued amongst them But now most unlike a Champion for Truth thou art a timorous run-away and comes not hither by my command but by thy own Cowardice for fear of Jezebel N.B. But others vary from Peter Martyr's Sentiments saying Had God been displeased with Elijah's being here He would not have sent his Angel to sustain him in the Wilderness nor have so strengthen'd him to travel forty Days and Nights with the succour of one double Meal only Therefore say they God asks this Question only to usher in the following Discourse Remark the Second Elijah's Answer to God's Question ver 10. in which Peter Martyr observes that the Prophet doth not speak out simply and directly but conceals the true Cause of his coming thither and commends himself with his Zelando Zelavi I have been Jealous c. meaning that it grieved his Soul to behold the Lord's Spouse so play the Harlot c. God's Honour was as tender to him as a Wives Honesty is to her Husband N.B. Here it is that Elijah makes Intercession to God against Israel Rom. 11.2 laying three grievous Crimes to their Charge The First is Their forsaking God's Covenant The Second is Their throwing down God's Altars The Third was Their slaying God's Prophets Oh woe to that People who put a Godly Minister to such an unpleasing Task whose Work properly is to pray for and not against them When a People so far apostatize as to fall a persecuting God's Prophets and when the most eminent of them are the greatest objects of their Hatred and Persecution such a People forfeit Prophets Prayers for them and Ripen fast for Destruction Remark the Third is Jehovah's appearance to Elijah at the Mouth of the Cave whereas the Lord's Accusation and Elijah's Apology before mentioned were in the Heart or midst within the Cave from ver 11 to ver 13. Mark 1. The Lord bids Elijah come forth out of his lurking Hole into the open light and stand in the Mouth of the Cave and there thou shalt see my Harbingers all three Terrible in themselves to humble the Prophet and to prepare him for hearkening more heedfully to the Divine Oracle in the fourth Harbinger and for receiving it with a deeper Veneration Mark 2. The first of God's Harbingers was a tempestuous wind that moved the Mountains and rent the Rocks ver 11. Though the Wind of it self be but a Vapour yet what great things God can work by it is well known both at Sea and Land by Storms and here also and all to make way saith Osiander for his own gracious appearance in the last Harbinger N.B. This Tempest represented Hazael whom Elijah anointed afterward ver 15. that tearing Blast to Israel was from God but God was not in it c. Mark 3. After the Wind comes the Earthquake more terrible than the Wind that did but move the Air but this the Earth saith Dr. Hall that only beats upon some Prominencies of the Earth but this shook it from its Center N.B. This might prefigure Jehu whom Elijah anointed ver 16. This again is added but the Lord was not in it that is God was so in it as in his other extraordinary Works but not so as to impart himself graciously to Elijah therein lest he should rather be affrighted than instructed by God's speaking to him out of those terrible Things Mark 4. After the Earthquake came the Fire more terrible than the two former to teach Elijah
and as a Dove out of the Talons of an Eagle had so melted down his mind that he received the Prophet's Reproof not only without passion and prejudice which had been his Father's fault but also with much calmness and resolution to reform for as he will no more be ensnared to venture unto Samaria but continues at Jerusalem so he took a progress in person to Review that Reformation he had begun before but was Deformed by his Absence at Ramoth ver 4 5 6 7 8. to the end of chap. 19. 2 Chron. CHAP. XX. THIS Chapter Lavater calls a truly Golden Chapter which contains in it many and great matters nor is there any Chapter in this whole Book of Chronicles wherein saith he more may be learned It consists of two general parts First The Felicity of Jehosaphat in his waging War victoriously with the Ammonites c. The second is his Infelicity in falling into his old sins again c. In the first part there be Antecedents Concomitants and Consequents Remarks First upon the Antecedents are 1. The best of men must not count it strange that they fall into divers Tryals and Temptations James 1.2 3. Here God suffers a potent Enemy to set upon good Jehosaphat after his great care to reform and to set all to the right throughout his Kingdom chap. 19. After all this ver 1 2. the men of Moab of Ammon c. moved with envy at his growing greatness and stirred up by the Syrians against whom he had lately joyned with Ahab were let loose upon him this was that wrath of God which Jehu the Prophet denounced against him for his loving those that hated the Lord chap. 19.2 yet because good things were found in him as well as evil v. 3. therefore in wrath God remembred mercy Hab. 3.2 Tho' God suffered him to be tryed notwithstanding the good in him yet his tryal turns to his greater glory and so God deals with all his Servants Remark the Second This sudden Invasion by so vast a multitude so far as Engedi put Jehosaphat into a panick fear tho' he was alway well prepared chap. 17.14 19. yet was this an unexpected surprize N. B. Hereupon he proclaimed a Fast that they might the better fit themselves for prayer plenus venter non orat ardenter the full belly prays dully ver 3. Fasting gives wings to praying all his Subjects are summoned up Armed to Jerusalem to fast and pray in the Temple ver 4. Jehosaphat stands up upon the Scaffold in the great Court to be the mouth of the People unto God ver 5. as Solomon had been before him 1 Kings 8.22 'T is called the New Court because newly repaired chap. 15.8 Ora labora pray first then fight c. Remark the Third Jehosaphat's prayer from ver 6 to 13. wherein Mark 1. He maketh these two Attributes of God his might and his mercy to be the two main Pillars of his prayer of faith ver 6 7. as Jachin and Boaz were the stability and strength of the Temple N. B. Choice of fit Attributes to represent God in prayer helps faith and causes fervency Mark 2. He is God's Remembrancer ver 8 9. as God commands Isa 62.6 Thus he argues with God Lord thou didst favour Abraham as thy friend and gavest him this Land his Seed hath dwelt in it and hath built thee a Sanctuary and Solomon prayed in it that thou would turn away the evil of the Sword c. 1 Kings 8.37 c. We are still thy Tenants wilt thou oh our great Landlord defend us Surely thou wilt c. Mark 3. He spreads before the Lord the injurious Ingratitude of Moab and Ammon whom we molested not at thy command when we came out of Egypt Deut. 2.5 9 19. Numb 20.21 yet now do they come to dispossess us whom God hath put into possession of that good Land promised to Abraham and performed to his Posterity Didst thou Lord accept of Solomon's prayer by fire from Heaven and shall these Enemies now cast us out c ver 10 11 12. Thus he engaged God in his Cause c. Mark 4. All Judah stood before the Lord with their little ones v. 13. at Jehosaphat's prayer N. B. Not only the Jews but even the Gentiles did this in great distress as Jonah 3.4 5. saith Sanctius partly to promote their hearts to more fervent Devotion having their Eyes upon their harmless Children c. and partly to move God's compassion not as if God were changeable at such sights but because he had declared such means and methods should prevail with him Deut. 29.11 and 31.12 Joel 2.16 such an holy violence is well pleasing to God saith Tertullian Remark the Fourth Is God's Answer to Jehosaphat's powerful Prayer Mark 1. Jahaziel a Levite was immediately inspired by God ver 14 a man famous saith Piscator therefore is his Genealogy so distinctly described he stood up in the midst to declare God's Message to them Mark 2. In his comfortable Message from God Regem post Plebem nominat he nameth the King after the People ver 15. Grotius saith he did it as Christ named Peter after the Disciples Mark 16.7 tho' Peter was most concerned in the comfort N. B. Jehosaphat is not displeased with it yet the Pope is highly affronted if he be once named after the greatest Kings and Emperours Mark 3. This inspired Levite foretells them their God would fight for them and he alone will do the work they shall not need to strike one stroke therefore fear not their vast multitudes Mark 4. He foretells them for the better confirming their Faith against their Fear the very Motion of their Enemy ver 16.17 they are marching to Ziz which signifies a Pot or Caldron because saith the Gloss this was the place in which God did cut the Enemy in pieces and made them as it were meat for the Pot And he bids them go down to morrow and ye shall only be Spectators saith Vatablus Remark the Fifth Is the marvelous Influence this Levite's Prophecy had upon both the Prince and the People ver 18 19. Mark 1. Jehosaphat bows his head to the ground making a low obeysance in token of his due Veneration to God for this gracious Answer to his Prayer of his belief of it and of his thankfulness for it Mark 2. The People did likewise prostrate themselves with their faces towards the Most Holy Place where the Ark of God was Mark 3. The former part of this night was spent in Doxologies and solemn Thanksgiving to God for his exceeding great and precious Promise The Levites in general at Jehosaphat's Appointment stood up to sing praises to the Lord with loud voices and with lifted up hearts too they sang a Triumphant Song their Faith ensuring the Victory Secondly The Concomitants of the first part ver 20 21 22 23 24. Remarks are 1. Jehosaphat's Oration to his People rising up early the next morning to march against the Enemy ver 20. This
afterward Remark the Third In this Siege of Ramoth Joram King of Israel received by the Syrians such a mortal Wound as made him sick of a Fever 2 Kings 8.29 It seems Kings in those times exposed themselves unto great dangers in Battles As this same War was begun by Ahab the Father and proved fatal to him 1 Kings 22.3.34 so it did no less to this Joram Ahab's Son Here was he wounded and went down from Ramoth about twenty-four Miles to Jezreel a place of greater security to be healed c. 2 Kings 9.15 so that Jehu had a fair opportunity saith P. Martyr to fall upon Joram when he was withdrawn from his Army thither for Curing his Wounds The Fourth Remark is The final Fall of those two wicked confederate Kings is described together with the fall of the Grand Jezebel in 2 Kings 9. 1. Of Joram King of Israel ver 24 25 26. 2. Of Ahaziah this King of Judah ver 27 28 29. Then 3. of Jezebel that impious Queen ver 30 31 to 36. Whereas in the 22. of Chronicles the account there given doth only concern this man with three Names where we find several Circumstances of his last End described which are not Recorded in the Book of Kings as well as of his first beginning to Reign which he did by the Authority of the Sanhedrim then sitting in Jerusalem ver 1. while Jehoram under his dolorous Disease took no care to settle a Successor So ver 9. gives an Account omitted in the Book of Kings that Jehu allowed this wicked Ahaziah an honourable Burial for the sake of his good Grand-father Jehosaphat from whose honoured Dust he received this Favour though a degenerate Grand-son Holiness hath its Honour even from those that have it not God moved them to bury him from respect to Jebosaphat c. 2 Kings CHAP. IX THIS Chapter brings in Jehu's anointing to be King of Israel whom God raised up to destroy Ahab's House for the accomplishing of which his Generation-work God gave him a fiery and a furious Temper Remarks First upon his being anointed by a Prophet as First Elisha must not go himself to anoint Jehu either because be was now grown old or for privacy-sake saith Menochius c. he being too well known among the Captains but he calls one of the Sons of the Prophets ver 1 c. whom the Rabbins over-curiously determin to be Jonah the Son of Amittai Jon. 1.1 who they say was the Widow's Son of Sereptah whom Elisha raised from the dead 1 Kings 17.22 However he was one unknown to Jehu had Elisha himself gone it would have made Joram's Party jealous c. Remark the Second This Young Prophet Elisha orders not to fetch the Sacred Oil from the Temple saith P. Martyr but took that which was at hand because the Matter admitted of no delay nor did he take an Horn of Oil wherewith both David and Solomon were anointed 1 Sam. 16.1 and 1 Kings 1.39 which intimated a perpetuity of their two Kingdoms but a Glass Vial or Box. as 1 Sam. 10.1 the same Hebrew word in both places to shew a deficiency or failure in Saul's and Jehu's Kingdoms Jehu was anointed saith P. Martyr that in an extraordinary way he might succeed Ahab's Sons whom he was utterly to extirpate Remark the Third This Young Prophet obeys Elisha though in peril of his Life for High-Treason because Joram was still living He goes to Ramoth which Cajetan P. Martyr c. think was now won from the Syrians by Israel's Army though Jorant was gone to Jezreel leaving Jehu his General in his absence This they gather from the mention of the inner Chamber ver 2. and the top of the Stairs ver 13. and the Charge Let none go out of the City ver 15. Here the Prophet anointed Jehu and in God's name told him of Royal-work c. ver 6 7 8 9 10. This was done according to the command of Elijah to Elisha 1 Kings 19.16 and now of Elisha to this Young Prophet Remark the Fourth This Act though secretly managed did startle at the first the other Captains under Jehu the General They ask Wherefore came this mad Fellow c. ver 11. N. B. Thus those prophane Captains flouted the Lord's Prophets for their declaiming against their Debauchery and Idolatry and thus the Lord's Ministers are counted and called by a mad World always beside it self in Matters of Salvation even in all Ages as Jerem. 29.26 Hos 9.7 Acts 26.24 2 Cor. 5.13 yea Christ himself was supposed to be beside himself by his Carnal Kindred Mark 3.21 Remark the Fifth However those rude Ruffians knew him by his Habit and Gesture to be a Prophet and that he came upon some great Errand which they were more eager to know because Jehu modestly endeavoured to conceal it ver 12. And when they knew it partly from expected Preferment partly from humane Nature that desires Novelties but principally from God's Providence inclining their Hearts they consented and confirmed what this mad Man had done ver 13. making use of the top of the Stairs for Jehu's Throne and their own Garments instead of a Cloath of State for him to tread upon Remark the Sixth Joram's absence from his Army because of his Wounds made very much for Jehu's Advantage saith P. Martyr Jehu immediately marcheth to Jezreel where Joram was and where Jehoaaz or Ahaziah King of Judah was come to visit his Cousin King of Israel ver 15 16. which is marked as a marvelous Act of God's Providence 2 Chron. 22.6 7. N. B. That as these two wicked Kings had join'd themselves together in sinning so God ordered it that they should both be joined together in suffering Joram came thither to be cured of his Wounds and Ahaziah came thither to condole with his wounded Cousin-King at this juncture comes Jehu and catches them both in his Net The Second Part is what Jehu acted after he was thus Anointed Remarks upon it are First no sooner had Joram's Watchman discovered Jehu by his furious Marching but he sends first one Scout and then another ver 17 18 19 20. both which Jehu detained telling them That he would himself give an Answer to Joram Upon this Discovery Joram though sick and wounded goes in his Chariot to meet Jehu ver 21. never dreaming of an Enemy but rather thinking tho' his Messengers were detained that Jehu came with good Tidings from the Army whereof he had left him the General and that Jehu himself was resolved to be the first Messenger of their Success against the Syrians Thus God infatuates whom he designs to destroy Remark the Second When Joram saw Jehu ver 22. he ask'd If he came in Peace suspecting some Treachery when it was too late Jehu answers briskly and bravely again saith P. Martyr What Peace c. His Answer was as fierce and furious as his March was He mentions not Joram's but his Mother Jezebel's Sins who was a notorious Adulteress and
Idolatress partly because she was the Original of all the Mischiefs and partly because Joram had made his Mother's Sins to be his own seeing he had not restrained her according to his Royal Duty and as pious Asa had restrained yea and deposed his Mother 1 Kings 15.13 whereas Joram rather promoted Jezebel's matchless Villany and was himself an Idolater if he were not an Adulterer also Remark the Third Jehu slays Joram in the Field of Jezreel ver 23 24 25 26. Joram's Carcass must now serve to Manure that Vineyard which his Father Ahab had so bloodily wrung from Naboth by Butchering both him and his Sons as is expressed here that he might have a clearer Possession of it yea and Jezebel the principal Promoter of the Slaughter of the Lord's Prophets as well as of the Murder of Naboth even her stinking Carcass both alive and dead notwithstanding all her Perfumes and Paintings shall become manure also to this same Vineyard How dear was this Garden of Herbs bought and how richly Dung'd even with Royal Corps Remark the Fourth Ahaziah was wounded also by Jehu's Order but not so mortally as Joram was by Jehu's Arrow who sank down dead by it for Ahaziah fled to Megiddo ver 27. but hid himself in Samaria as thinking it the safer place 2 Chron. 22.9 or he died at Megiddo in the Country of Samaria yet Jehu suffered his Servants to carry his Corps to Jerusalem ver 28. for Jehosaphat's sake Remark the Fifth Jehu comes to Jezreel and executes Jezebel ver 30 to 37. Mark 1. She painted her Face either to affright Jehu with her Majestick Looks saith Lavater or to allure him from Murder to Adultery saith Vatablus but she was too old for that now saith P. Martyr and mourning Weeds had been more meet for her in the loss of her Husband and of her Son c. Mark 2. Jezebel expostulates with Jehu ver 31. wherein she calls him a Second Zimri his Master's Murderer She thought that being a Woman she might wag her wicked Tongue at will and that Jehu durst not meddle with her not knowing that he had a particular Charge from God about her ver 7 10. Mark 3. Jehu crys Who is on my side ver 32. and her Eunuchs that commonly attended the Queen being mercenary Creatures did quickly comply with Jehu's command of casting her out at the Window ver 33. N. B. Behold saith P. Martyr how Court-Parasites change their Minds with their Conditions Mark 4. See how God writes her Sin upon her Punishment her Brains that had devised Mischief against God's Servants are now strewed upon the Walls and she that had insulted over the Lord's Prophets is now trampled under Foot by Horses heels She that out of her dogged Disposition had flown upon so many that feared God is now justly devoured by Dogs mark 5. Jehu had for the present forgot Elijah's Prophecy of her 1 Kings 21.23 when he bad to bury her because she was the Daughter of Ethbaal King of Sidon 1 Kings 16.31 whom he was loth to incense in his unsettled Estate but when word was brought him the Dogs had devour'd all her Flesh and left nothing but Bones a fair warning to foul dogged Persecutors then he remembred what he heard Elijah say ver 36 37. Where he relates more than was recorded 1 Kings 21.23 which now is made Scripture as if before related 2 Kings CHAP. X. THIS Chapter is a farther Narrative of Jehu's Life and Death His Actions in his Life are twofold the first were lawful and laudable from ver 1 to ver 27. the second were unlawful and illaudable a stain in his Escucheon ver 29 30 31. Remarks upon his laudable Actions are First His Severity in extirpating Ahab's Posterity and Kindred according to God's command Mark 1. Ahab had Seventy Sons by several Wives in Samaria ver 1. as if he had bid defiance to that divine Threatning of Rooting out his Family as if impossible c. Mark 2. Jehu writes a trying Letter to the Grandees of that Royal City that they would set up the likeliest of all these Seventy Sons to succeed Joram in his Throne and fight yet for him thus he felt their Pulses whether for or against him ver 2 3. Mark 3. Those Pusillanimous Peers truckle at a small Intreaty to betray their Trust never consulting saith P. Martyr either with the Word of God or with his Prophets nor do they send Embassadors but immediately yield to him ver 4 5. Mark 4. Hereupon Jehu writes a second Letter ver 6. to send him the Heads of those Seventy Sons in a Basket c. As God had his holy Hand in their Pusillanimity in order to Root out Ahab's House so likewise in this Retaliation for as Ahab and Jezebel had by a Letter sent to the Elders of Jezreel shed the Blood of Naboth and his Sons so they should have the Blood of all their Sons shed by a Letter sent from Jezreel to the Elders of Samaria and all these Heads must be brought in Baskets ver 7. to Jezreel because Ahab had sent from Samaria for some Baskets of Grapes out of Naboth's Vineyard at Jezreel Mark 5. Those Seventy Princes Heads which the second Letter writ not in black but in blood fetched from Samaria Jehu bids the Messenger lay them all Night at the Gates of Jezreel which was the place of Judicature and which now were shut when they came ver 8. thus saith Vatablus but Menochius renders this Reason That Jehu durst not trust the Samaritans that brought those Heads to be admitted into the City in the Night Lavater saith best saying This was the place of greatest Concourse both for Judgment and for Egress and Regress where the People beheld next Morning this formidable Justice upon Ahab's Family and so justifie Jehu in God's just Vengeance upon them Mark 6. Jehu comes in the Morning ver 9. and a vast Concourse of People to behold this lamentable Spectacle Some hard hearted Hannibal would have cried out as he once did upon the like occasion O formosum Spectaculum O brave sight 'T is wittily said that this evil World is like those heaps of Heads placed on both sides the Gates of Jezreel that had not so much as one heart among so many heads Few hearts be for God 1 John 5.19 But Jehu saith Vatablus makes an excellent Apology here alledging that neither he had slain his Master nor they the Seventy Sons but it was the Lord himself for the Prophecy of Elijah was now fulfilled and the Decree of God was hereby executed ver 10. and therefore let not this multitude met here fear God's Vengeance on the Innocent Mark 7. Jehu likewise slew all Ahab's Court-Creatures ver 11. such as he had advanced to Wealth and Honour and who had been Partners with him and Jezebel in their Sins together with all their Kindred excepting Joash King of Judah saith Lavater and Ahaziah's Brethren which he slew afterwards ver 12 13 14.
make any strict search and enquiry after it lest the People should listen and learn that there was yet one of David's Family left alive and they being weary of her Tyrannical Government might hearken and hanker after him through desire of a change c. The Second Part is Jehoiada's prudent Contrivance to bring Joash to the Crown and to depose her from being Queen who had no Title to it Remark the First Jehoiada's Conspiracy against usurping Athaliah ver 4 5 6 7 8 9 c. and 2 Chron. 23. throughout and setting up of Joash The Antecedents whereof were the Circumstances of the Plot. Mark 1. The Time when namely when the young Prince was now seven Years old ver 4 21. so long had Jehoiada waited for a fair opportunity to settle the right Heir upon the Throne No doubt but during the six Years of this Idolatrous and Tyrannical usurping Queen he communicated his Counsels to some faithful Friends but could not come at a sufficient Preparation to protect this young King against the Power of Athaliah Now fetches he Rulers five only at the first into Covenant with him ver 4. and 2 Chron. 23.1 2. and Priests and Levites with some pick'd out of the other Tribes of Israel whose Conscience and Interest oblig'd them Mark 2. The Lawfulness of this Conspiracy appeareth saith Peter Martyr because 1. Jehoiada was no Private Person but the High-Priest to whom belonged not only the Judgment of Sacred but also of Civil things Especially having the Concurrence of Princes Priests and Levites And 2. He was the Husband of the right Heir's Aunt so had by the Right of Affinity the Guardianship of this Fatherless and Motherless Child c. 3. Athaliah had not so much right to the Crown as Jehoiada's Wife a Princess but was a mere Vsurper and one of that wicked House of Ahab which God had particularly devoted to Destruction 4. 'T was the proper Place of the High Priest to see God's Promise to David performed and the Law in Deut. 17.15 observed which admits of Brethren to Rule but no Sisters much less Strangers 5. Grotius adds she was an incurable Idolatress so deposing was her Due 6. He did this by Divine Direction of the unerring Spirit of God Mark 3. This Prudent and Pious High Priest Jehoiada of the House of Zadok say the Annotations made a Covenant with all he found faithful among the Princes Lords Priests and Levites to depose Athaliah to set up Joash to put down Idolatry and to establish the true Religion N.B. Thus good Governours resolving to reform Religion used to begin with a Covenant 2 Chron. 15.12 and 29.10 and 34.31 Ezra 10.3 Neh. 9.38 and thus Jehoiada did as He was the young King's Protector at this Time taking an Oath of them here to Secrecy from Athaliah and Fidelity to Joash then he shewed them the King to quicken them up the more to Act vigorously in accomplishing the High Priest's honest and honourable Designs The next Circumstance is the Concomitants of this godly Conspiracy Mark 1. The Prudent and Politick Management of this Religious Association ver 10 11 12. and 2 Chron. 23.7 8 9 10 11. where I find some learned Men say that Jehoiada chused the Passover-feast-time wherein to transact this important matter lest Athaliah should suspect a Conspiracy from any unusual Concourse of Princes Priests and People which yet was usual and customary at the Pascal Feast c. Mark 2. As it was wisely done as to Time so as to Place likewise to wit in the Temple upon account both of its Capacity able to contain vast Multitudes without suspicion at a solemn Feast and likewise because it was contiguous to the King whom Jehoiada shew'd to his Company saying as Osiander saith God never Commanded that a Woman shall Reign much less a strange Woman that is not of the stock of Judah Therefore did he say The King's Son shall Reign 2 Chron. 23.3 and lastly because David's Armory was there ver 10. 2 Kings 11. wherewith to Arm them Mark 3. All came into the Temple unarmed to avoid Suspicion Now Princes Priests and Levites being all upon this extraordinary occasion armed all Watches and Guards are set and settled in all their Posts and proper Places the King is brought forth under the Name of only the King's Son ver 12. here but when Jehoiada had put the Royal Crown upon his Head and the Book of Deuteronomy into his Hand Deut. 17.18 and likewise anointed him with the Holy Oil then was the loud Acclamation of all that were present God save the King and they clap'd their Hands for Joy a visible Expression thereof Psal 47.1 Ezek. 25.6 The Third Part is the Consequents of all this Holy Confederacy Mark 1. Athaliah's Destruction occasioned by the Rumor of a new King soon handed to Athaliah's Palace being very nigh to the Temple N.B. Which verified that old Adage the nearer the Church the farther from God this held true in Athaliah and her Idolatrous Accomplices she upon the noise and news hereof came running into the Temple ver 13. and violently broke through the Ranges ver 8. to know the cause of this Tumult this was done by an over-ruling Providence of God to bring her that knew nothing all this time of this so secret Contrivance within their Power when she saw the King ver 14. though she was the grand Traitor yet she cries out Treason Treason Jehoiada bids carry her forth and not kill her in the Temple she ran away the Horse-way and there was slain probably among the Horses ver 16 17. that her Death might be like her Mother Jezebel 's Chap. 9.33 as she was not unlike her in her Sin Josephus saith she was carry'd down to the Town-Ditch and there dispatch'd however it was among the Stables of the King's House and none did defend her so weary were all Men of her Tyrannical Government c. Mark 2. The double Covenant of Jehoiada the first was sacred betwixt God and the King that the King might be oblig'd to serve the Lord to maintain his Worship and to root out Idolatry and the second was a Civil Covenant betwixt the King and his Subjects ver 17. and 2 Chron. 23.16 N.B. In the first of those Jehoiada did not bind the King to himself as the Pope doth Christian Princes but to the Lord and in the second he binds the People to Allegiance and Subjection that they should be his Liege-People as he should be their Liege-Lord that he should govern them and they obey him in the Lord. Mark 3. Baal's beastly worship which Athaliah had established in Judah when Jehu had abolish'd it in Israel is now pull'd down in its Temple Altars c. and Matthan Baal's High-Priest is slain before the Altar of Baal ver 18 whither he ran for refuge as Joab did to the House of the Lord 1 Kings 2.28 or rather he was brought thither as the most fit Sacrifice to Baal Mark 4. The
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
Tomb not only for its Situation in a Garden inclosed so not exposed to Annoyances by Hogs Dogs c. but also for its own Honourable Excellencies in Sundry particulars as 1. For its Newness all New things are commonly Honoured and accounted excellent things Isa 48.6 Hence New Wine the New Song the New Spirit and the New Jerusalem are all in Scripture Phrase Deemed desirable and Delectable things 2. For its firmness it was hewn out of a Rock so not easily obvious to any kind of Annuisances Here is a Rock within a Rock which is called a Munition of Rocks for defence Isa 33.16 This Rock buried in a Rocky Tomb was Christ 1 Cor. 10.4 who is called the Rock of Ages Isa 26.4 yet lay but a little time within this Rock the Rock-Creator could not be long contained in this Rock Created 3. For it is Virginity it was a Virgin-Tomb never had any Man laid in it Divine Wisdom ordered it thus that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection Christ's Grave was not like the Grave of Elisha wherein another Man was buried beside his Body 2 Kin. 13.20 For in this never any Man before was laid Luke 23.50.53 John 19.41 Hereupon Theophylact Noteth no Momus might cavil at Christ's Resurrection as though some other body that had been buried therein had risen out of it but now no other body could rise out of this Virgin-Tomb As our Lord before his Birth lay in a Virgin Womb so after his Death he lay in a Virgin-Tomb and he is accordingly found formed and liveth in a Virgin-Heart Paul saith he Travell'd in Birth till Christ were formed in the Hearts of the Galatians Gal. 4.19 And he tells them it was not he that lived but Christ lived in him Gal. 2.20 and such as have Christ Formed and living in them are called Virgins Cant. 1.3 Revel 14.4 Such Souls as love Christ with a Pure Chast Virgin-Love are the right lovers and True followers of the Lamb. 4. The manner of his Burial was Honourable also It was not a Clandestine private Interrment done by stealth but managed with Solemnity both by Famous Men and by Famous Women whose praise is in the Gospel Here was the pompa Mortis the Honourable Attendence of Mourners these good Women named by the Evangelist manifested their love to our Lord in their last Office of Love by looking on to behold where he was laid because they could do no more in Assisting the Burial Matth. 27.55 61. Luke 23.55 c. Love to Christ fears no colours no inconveniencies as the Men were not ashamed of this Service to Christ in taking care of Christ's Crucified Body so nor did these Women think it a shame to lend their last look of love to their Crucified Lord for which Fervent and Zealous Affections they are accordingly Dignified by God with a Divine Record thereof in the Gospel As our Lord hath many Witnesses of his Death Pilate himself was satisfied therein by the Centurion insomuch that no Room was left for doubting the Reality of his Death So had he some so many as were sufficient Witnesses of the Truth of his Burial and 't is a wonder that while Christ was Warring with the Devil who had the power of Death here Hebr. 2.14 and with Death which had now brought our Redeemer into its own Den even weak Women are called forth to be Witnesses and are indeed Marshal'd in the Forefront of this Testimony Christ Testifying hereby that he was minded to confound his strongest Enemies by the weakest means and that himself would shortly make a glorious Triumph over both Death and the Devil in Rising again Thus where True love to Christ is whether in Men or in Women such will not shrink from Christ no not when he is Crucified these True lovers of him stick close to him even when he is Dead â—ove will creep to Christ when it cannot go Though these weak Women could not roll the great Stone to the Door of the Sepulchre which was the work of a strong Man Matth. 27.60 no more than they could roll it away from the Sepulchers Mouth which was likewise the work of a strong Angel Matth. 28.2 These Women said among themselves who shall roll us away the stone from the Door of the Sepulchre Mar. 16.3 This Obstruction of their Imbalming his Body they found removed by an higher Hand ver 4. Though I say they could not do either the one or the other yet do they sit by and look on as Witnesses that our Redeemer was now shut up in the very Den of Death and that if he Rose again he must conquer Death in his own Den our Lord is content to lie in this Den till the third Day Yet will not this Lord of Life lie under the power of Death beyond thirty six Hours and so long was the day wherein the Sun stood still in the days of Joshuah Josh 10. As that Joshuah had that one long day so this Joshua or Jesus had this one long Night it was onely one Night lengthened out to the length of that longest Day though it be called by Christ himself the space of three Days and three Nights Matth. 12.40 whereas it was but two Nights and one whole Day and two small parts of two more therefore the words of Christ in comparing his time of being Buried to the time of Jonah's lying in the Whales Belly must be taken Synecdochically the part for the whole according to the known Dialect of the Jewish Nation in both their Talmuds wherein any part of the Day is Reckoned for the whole thereof But here the Malice of the Kill-Christ's is highly Remarkable for they club'd their Wits not only one with another but even with the Devil himself how to protract those Thirty six Hours to last so long as the World lasted even until the General Resurrection in pursuance of which Project they did not think the Sepulchre sure enough with the great Stone that Joseph had out of upright loving kindness Rolled to the Mouth of it But still they are Disquieted with him as while living all along so now when dead also They can never secure themselves from the Torturing Fears of their own Guilty Consciences the chief Priests and Pharisees are yet afraid that a Crucified Christ would prove a Conquerour over them and therefore do they Assemble together and make an Humble Address to Pilate that he might command a Guard to watch the Sepulchre and to set his Imperial Seal upon the great Stone Matth. 27.62 63 c. least the Disciples of that deceiver as they Blasphemously call'd him should come by Night and steal him away c. Thus with that utmost craft which the Devil their Master could teach them they indeavour as carefully as they could to obscure the glory of Christ by securing the Sepulchre and thereby thinking to secure Christ and keep him fast in the Grave Venerable Bede de locis
abundance Matth. 13.12 They shall know that follow on to know the Lord Hos 6.3 God will rather work a Miracle than that they who thus seek should not find Matth. 7.7 Such as seek God sincerely and endeavour to know him and his Will faithfully and more fully shall not be disappointed N.B. Here God makes Philip miraculously to meet this Eunuch who was inquiring after Godliness c. N.B. Then 5 His Occupation he was Lord Treasurer to this Queen Candace which is one of the principal of Court-Offices yet while this Eunuch was occupied in his Charge over the Queen's Treasure he still neglected not the True Treasure for saving his own Soul wherein that precious Promise and Prophecy Isa 56.4 5. was graciously fulfilled Let not the Eunuch say I am a dry Tree verse 3. I will give to them a Place and a Name in my House both the Credit and the Comfort of being the Sons of God c. N.B. And this honour the Lord conferred upon this Eunuch to make him the first we find who carried the Profession of Christ into Africa and tho' the Ethiopians were a People most despicable in the Eyes of the Jews and of the Greeks likewise for their famous Greek Poet Homer calls those Sun-burnt People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest of Mankind yet the Lord did demonstrate hereby that there is no respect of Persons or of Nations with him but whoever fears God and works Righteousness is accepted of him Acts 10.34 Gal. 3.28 c. N.B. 3. The Manner of his Conversion is described by the Eunuch's Reading and by Philip's Running to hear what he Read both were done by the direction of the Spirit as the one is expressed so the other is undoubtedly implied As the Spirit by the Ministry of an Angel moved Philip verse 26 27. and made him able to Run as swiftly as this great Man's Chariot Ran so that not only he could come up to the Eunuch but keep pace with him to hold a conference also The Scripture he was Reading was that in Isa 53.7 c. He was led as a Sheep to the Slaughter c. Philip asks him Understandest thou what thou Readest The Eunuch modestly and humbly answered How can I except some man guide me verse 29 30 31 33 34 c. Is qui nil dubitat nil capit inde boni Ask learn This Proselyte might by conversing with both the dispersed Jews in his own Countrey and those at Jerusalem at his keeping the Festivals there be acquainted with the Lives of the Prophets and might find there Recorded how much Isaiah suffered under Manasseh this might well raise a doubt in him whether the Prophet spake of himself or some other Man and that he might be resolved of his doubts such was his modesty and humility that this great Man takes up his Inferiour into his Chariot as Jehu did Jehonadab 2 Kings 10.15 and asks him this Question in answer whereunto Philip Preach'd a powerful Sermon of Christ to him shewing that Prophecy could be meant of none but our dear Redeemer and not of Isaiah Jeremy or any other And by that pregnant and pathetical discourse the Lord blessing the Ordinance of Hearing the Word Saving Faith was effectually wrought in this Eunuch's Soul N.B. The Remarks upon this are these 1. This Ethiopian may teach us Christians to spend our time profitably not vainly we do not so much want time as waste time whereof we are but Tenants at will and must as Stewards give an account for that Talent 2. Of all other Books to Read the Scriptures most as he did that we may by digging in that golden Mine find Eternal Life John 5.39 3. That Masters ought to instruct their Servants out of the Scriptures Thus 't is supposed this man was doing though he had but small knowledge 4. That such as are throughly humble are also truly docile willing to learn knowledge from any hand and to acknowledge their own ignorance 5. That Superiors must not disdain to be instructed by their Inferiors as he here and great Naaman by a Captive Girl 2 Kings 5.2 13. How would our great Treasurers and Chamberlains huff at such an Affront 6. That bare Reading the Scripture without understanding it is no better than the tinkling of a Cymbal They are blessed that Read it with Knowledge Attention Affection and Application in their Lives Rev. 1.3 7. Divine Commands must not be grudgingly disputed but speedily dispatched as Philip did here in hastening through a Desart of Difficulties without cavilling at the uncouth way to save a Soul 8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion God both orders him to be Reading such a portion of Scripture as he had need to be informed of concerning Christ and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth N.B. 4. The wonderful Effect of this holy Conference follows not only the Conversion but also the Baptism of this New Convert Incredible gain is got by mutual Conference in all Arts and Sciences especially in the knowledge of Divine Truths N.B. The Mathematicks are so call'd because they cannot be learned without a Teacher No Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-Teacher in Divine Literature It were to be wished that illiterate Mechanicks and ignorant Women would say with this great Officer How can I understand the Scripture except some Interpreters help me Acts 8.31 The Priests of the Lord should preserve knowledge on their Lips and the People should seek the Law at their Mouths Mal. 2.17 Deut. 33.10 and Jer. 3.15 N.B. He that in heavenly things dare become a Scholar only to himself hath no better than a Fool to his Master None can know the things of God by the reach of their own carnal Reason c. but only by the Spirit of God 1 Cor. 2.10 11 14. Thus God's Spirit who had directed Philip hither did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation and this Questionist becoming a Christian desires the Seal of Christianity in Baptism which upon the Profession of his Faith was done according to God's appointment verse 36 37 38. by Dipping in those hot Countreys but now God will have mercy c. in our cold Countreys for Sprinkling is as significative and effectual answering the Type Exod. 12.3 and Heb. 10.22 5thly And lastly The Event of all to wit the departure of both each from other N.B. 1st Philip was suddenly taken up out of the Eunuch's sight and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel as the Apocryphal Daniel affirms of Habakkuk and this Rapture and Transportation was in a rapid and swift motion The like we read of 1 Kings 18. v. 12. and 2 Kings 2.16 and Ezek. 3.12 14. 'T is said The Eunuch saw Philip no more Acts 8.39 for he
effectual calling became a new Creature and Christ had made all things new in him Rev. 21.5 He hath now new thoughts and a new Judgment insomuch that his former Pharisaism which he had highly fancyed and prized as more pretious than the richest Rubyes c. he now reckons it no better than Dung Dross or Dog-meat as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 3.6 7 8. and his former Zeal to be but a blind Zeal no better than Mettle in a Blind Horse than fire on the Chimney-top than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water Mat. 17.15 See Rom. 10.2 3. The third Remark is Man's way is not in himself nor is it in man to direct his own steps Jer. 10.23 This Apostle in his Apology giveth an account of his Country Education and Pharisacial Conversation yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus verse 4.5 wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim from whom he had his Orders and Commission to Damascus Acts 8.3 and 9.1 2 3 c. whether he had not been as Violent and Cruel to Christians as they now were Then gives he a large Relation of his wonderful Conversion whereof we had an account before Acts 9.3 c. with only some small variety of expressions here from that former Whereby he indeavoured to convince his obstinate Auditory that what was done by him in forsaking his former Judaism and strict Pharisaism c. was not his own free voluntary choice but he was over-ruled hereunto by the Great Redeemer Jesus Christ who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompassing him and saith he then the Lord wrought upon my Heart with his irresistable hand this to you so strange a change in me which was from Heaven and what is Man that he dares withstand God in whose hand is the Heart of every man c. The Potter hath power over his own Clay c. verse 6 7 8 9 c. The fourth Remark is Arguments for Converting work must be pungent and convincing Paul here Acts the part of a skilful Chirurgeon comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts telling them it was Jesus of Nazareth a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him who had unhorst him struck him with Blindness c. who could do the same to any of them might it consist with his wisdom and glory and who tho' now in Heaven yet was not ashamed from thence to own that contemned tho' not contemptible name he call'd not himself Jesus the Son of God the Heir of the world Heb. 1.2 3. The Lord of all Acts 10.36 c. but he gloried in their Reproach that they had cast upon him Saying can any good come out of Nazareth Therefore seeing Christ owned this Reproach from Heaven we must not be ashamed when reproached by it upon Earth but make Moses's choice who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld Hebr. Chap. 11.26 Nor is this Narrative saith he Gratis Dictum any Feigned Fable Ask my Fellows Commissioners who were my Companions in that persecuting Errand to Damascus who saw the same Light and heard the same Voice Acts 9.7 tho' they heard it not so as to obey it as I Paul did Thus hearing in the Hebrew Language is frequently used for obeying N.B. Moreover saith he It was no Gentile Proselyte that the same Jesus directed me unto for Divine Instruction but unto Ananias a man Zealous of and learned in the Law who by the same Jesus's appointment persuaded me to embrace the Gospel tho' he was a Jew like to your selves in all things which shewed that the Gospel was not contrary to nor destructive of the Law but it was only the Accomplishment of it Otherwise that believing Jew Ananias would neither have cured him of his blindness nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish Religion N.B. But saith Ananias to him the God of our fathers this Title did please the Jewish people above all c. hath taken thee by the Hand as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that thou should know his Will and see the Just one c. Verse 12 and 14 15. The fifth Remark is In working Gospel Cures upon diseased Souls Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed as the matter doth require not all or always the one or the other Proud flesh must be eaten down and the sore of the Soul must not be skin'd over falsly or healed too fast N.B. Thus Paul plays the part of a skilful Chirurgeon here For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks which sweetned Speech did tickle the Jews itching ears whose principal boast lay herein John 8.41 yet would not he flatter them into eternal destruction but piously Re-minds them of that Just one Holy Jesus whom they by wicked hands had Crucified as Acts 3.14 and 7.52 and whom he had seen glorified once with the eyes of his Body in his Journey to Damascus and again with the eyes of his mind Acts 22.17 18. probably about three years after his Conversion Gal. 1.18 while he prayed in the Temple N.B. As prayer is a Soul-ravishing duty so therein as in a trance praying ones get a saving sight of their Sweet Saviour as Acts 10.10 N.B. His seeing of Jesus was a great priviledge being an Apostle born out of due time 1 Cor. 15.8 which all the Patriarks Prophets and Believers before Christ's coming did greatly desire to be dignified with Matth. 13.17 Luke 2.29 John 8.56 Paul saw Christ last of the Apostles but it was in Christ's State of Exaltation 1 Corinth 9.1 and 15.8 The sixth Remark is Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews as if he bore some grudge against his own Country-men and to turn his face to the Gentiles to which Christ had given him a Commission Acts 9.15 and 22.18 21. The same person Paul who never disputed against his Commission from the High-Priest for his persecuting the Christians at Damascus yet Objects against his Commission from the Great High-Priest our Lord Jesus Heb. 3.1 for his preaching to the Gentiles Saying I have more hope of doing good at Jerusalem among the Jews who all know how Zealous I have