and shut Heaven with his Prayers and therefore they might well enough have been satisfied with his Government without having a King like other Nations c. Yet when the People were duely truely and throughly humbled for their Sin by that terrible Tempest of Thunder and Rain and desired the Prayers of him whom they had rejected He answered Far be it from me that I should Sin against the Lord in ceasing to pray for you c. 1 Sam. 12.17 18 19 23. And 't is probable that good Samuel did pray down the Storm into a Calm as a faithful Prophet N.B. Howbeit God did not presently at Moses's Prayer take away the Serpents yet graciously granted a Remedy to such as were bitten c. This brings us to the 3 d. Means which was by their looking up to the brazen Serpent that God ordained to be erected ver 8 9. This is also call'd Sharaph a burning Serpent though but the similitude of one ver 8. and made of Brass ver 9. like one of those fiery Serpents which a Serpent made of Brass might fitly resemble as fiery when furbished But how unlikely was this means to be a Remedy unto their Malady for Physicians say that Brass is naturally noxious to those that are stung with Serpents and for such to look upon Red hot glowing Brass it is Mortal and ipso facto destructive Hence the Hebrew Doctors say Here was miraculum in miraculo and God cuting by contraries as by bitter Wood he made sweet Waters Exod. 15.25 and as by Salt which commonly causeth Barrenness He healed a barren Land 2 King 2.21 a Miracle it was that this Image of the Serpents that kill'd could cure any And certainly such marvelous Cures were not wrought by any Vertue that was naturally seated in this Brazen Serpent but they were done by a Power inserted in it by the Institution and Ordination of God It was set gnal Nes upon a Pole as a Sign Ensign or Banner as the Hebrew Word Nes signifies that the People which were afar off might presently behold it when placed upon a Pole or Pertch every Man from his place which as our Lord expounds it was a Type and Figure to them of Christ to be Crucified and lifted up upon the Cross Joh. 3.14 and 8.28 and 12.32 and Christ Crucified is as a noble and notable Sign held up for our Salvation in his Ordinances Gal. 3.1 He being lifted up as an Ensign of the People whereunto the Nations should seek Isa 11.10 And as the Serpent lifted up was a Figure of Christ so Israel's looking upon it was likewise a Figure of our Faith for Whosoever believeth on him shall not perish but have Everlasting Life Joh. 3.15 16. Thus are we bid To look to our Maker c. Isa 17.7 And look unto me all the ends of the Earth and be saved Isa 45.22 From this Third so eminent a Remedy sundry Observations may be raised both from the Type and the Antitype Christ's Congruity with the Brazen Serpent As likewise from the bitten People's looking at it and our believing in the Messiah 1. As to the former Observe 1. That though the Brazen Serpent had the Form and Figure of the Stinging Serpents yet not their Venom or Poison So Christ was made after the similitude of sinful Flesh yet was he altogether without the Venom of Sin 2 Cor. 5.21 Heb. 4.15 c. 2. As this Serpent was a Brazen not a Golden Serpent So Christ coming in the form of a Servant had no glittering glorious Beauty or Comeliness to be desired Isa 52.14 and 53.3 4. 3. As Brass is strong and durable therefore Job saith in his sufferings My Flesh hath not the strength of Brass Job 6.12 and the Decrees of God for their being firm and unalterable are call'd Mountains of Brass Zech. 6.1 So it signified the Strength of Christ who is call'd the stronger Man Luk. 11.21 22. too strong for the strong Devil being strengthened by the Hypostatical Union of his Godhead with his Manhood to endure and overcome all Evils and Devils more than ever any mere Man could do Thus Christ shewed himself to the Prophet A Man whose appearance was like the appearance of Brass Ezek. 40.3 to wit bright and durable importing the Purity and Eternity of Christ who here appeared as the chief Architect of the Church and therefore might well be brought in with an Ecce Behold there was a Man c. who had appeared after a more dreadful manner in the first Vision Ezek. 1. 4. As this Brazen Serpent was a standing and lasting Remedy therefore they left it not lifted up in that place when they removed thence but carried it along with them through the Wilderness even into Canaan where it continued till Hezekiah's Time 2 King 18.4 So Christ is an Everlasting which is more than a lasting Remedy to those that are stung with that old Serpent the Devil who hath many Stings which he shooteth out as Darts and such as are call'd fiery Darts Eph. 6.16 Christ is a remedy against those Stings in all Generations If any Man Sin we have an Advocate c. 1 Joh. 2.2 He saves us c. 2. As to the Latter 1. As those stinging Serpents were not taken away when the People desired their removal ver 7. but were continued still as a Chastizement for their disobedience only God gave them a Remedy now ready to recover the repenting and believing Sinners that might after their Prayers be stung with them So neither are our sinning nor our suffering though we pray for the removal of both taken from us while we are wandring in the Wilderness of this World yet through Grace we have both forgiveness of our continued sinnings through the Blood of Christ 1 Joh. 1.7 8 9 10. and also sufficient support against our continued sufferings 2 Cor. 12.7 8 9. Grace sufficient for us our gracious God Promises to give 2. As there was no hope for such of the People as were so dim-sighted that they could not discern the Brazen Serpent or for such as wilfully would not look upon it to have any cure of their wounds so there can be no Hope of healing by Christ for such as are Impenitent and unbelieving Sinners 3. As no bitten Israelite could be cured by borrowing his Neighbours Eyes to behold this notable sign for Him but he must behold it with his own Eyes so no Man can be saved by the Faith of another but by his own Faith only 'T is said The Just shall live by his Faith Habak 2.4 As we must live by our own Faith and not by that of another so we must be saved by our own Faith also if ever we be saved Though Appearances by Proctours or Proxies be allowed in Mens Courts yet no such Allowance is admitted in God's Court all Transactions are personal therein 4 As even a weak sight of this noble Sign was truely saving from the danger of Death when being stung with those
Lightning and hot Thunderbolts just when they were ready to fall on upon a Fasting and a Praying People N. B. At the Prayer of Samuel God doth this to shew plùs precando quam praeliando c. more good may be done by Divine Prayer than by Humane Power Vnarmed Israel had no more to do here than to pursue v. 11. and to take up the Weapons that the Philistines in their fright had thrown away and so slay them with their own Swords Nor was this all God did for Israel but Josephus saith The Earth trembled and open'd and so devoured many of them Israel pursued them to Bethcar which signifies the House of the Lamb the place of this Victory was so call'd from the Lamb which Samuel Sacrificed to procure the performance of his Mother Hannah's Prediction chap. 2.10 and Samuel set up a Stone as a Trophee of this Victory calling it Ebenezer a Stone of help v. 12. this place did the more deserve a double Monument because it was the very place where Israel had been formerly so fatally beaten and the Ark of God taken c. chap 4.1 call'd so there by way of Anticipation and where now Israel recovers their lost Liberties for this Victory was so formidable and fatal to the Philistines that they durst no more rally their scattered Troops nor recruit their Vanquish'd Army to make any new Incursions in Samuel's Day v. 13. And the Cities formerly lost were restored by those Crest-faln Philistines unto Israel yea and not only they but the very Amorites the most Valiant of all the Canaanites come and truckle to and made Peace with Israel v. 14. The Fourth Remark concerneth the second part of this Chapter namely the Acts of Samuel in the time of Peace after this Time of War was accomplished He judged Israel all the Days of his Life v. 15. that is thirty eight years alone and though Saul was an Ordinary King in his two last Years yet Samuel was the extraordinary Judge which Office from God Saul could not take from him and Samuel being a mixt person a Prophet as well as Judge exercised his Office in the former Years of Saul as chap. 11.7 and 15.32 33. and their times are joyn'd together Acts 13.20 21. He is commended here First For his Prudence towards the Republick in going his Yearly Circuits for the Peoples ease and conveniency administring Justice publickly at three places Bethel Gilgal and Mizpeh v. 16. and privately at his own House in Ramah this Good Man was ever in Action for the publick good And Secondly For his Piety toward Religion in building an Altar for extraordinary Sacrifices v. 17. when probably both Tabernacle and Altar were destroy'd at Shilo He had no word from the Lord as a Prophet to remove the Ark out of the private House at Kiriath Jearim that was not done till David's Day yet might he have a word for building this Altar that his Sacrifices might be joyned with his Prayers for direction in all Emergencies c. 1 Sam. CHAP. VIII CHapter the Eighth contains the change of Israels Aristocracy into a Monarchy in its Causes and Occasions c. The First Remark is the moving Cause and Occasion why Israel desired this change which was 1. Samuel's Superannuation they conceived that his Old Age had disenabled him for his High Duty yet was it not really so for he performed signal and singular service in his Office long after and even in Saul's Reign was strong enough to hew Agag in pieces Chap. 15. But the 2. Cause was more real Namely the Degeneration of his Sons Joel and Abiah whom in his declining Days he made his substitutes being not able to do the whole Duty by himself And no doubt but this good man had given his Sons the best Breeding and was not without great hopes of their good behaviour in the execution of their Offices Yea and 't is not at all improbable but they demeaned themselves demurely enough at the first and managed their matters in a due Decorum until they came to be intoxicated with their new Dignities which proved over strong Wine for their weak Brain Prov. 1.32 but more especially till they came to be Debauched by Bribes v. 1 2 3. N. B. 'T is too severe a censure to imagine that Samuel so good a man could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli and denounced Gods dreadful judgments against him for so doing Gideon durst not do so in his Day Judg. 8.23 This was Samuel's Sin For God called the Judges not Man c. He might not make his Sons Judges yet it may not be doubted but that both his own Example and his Sons Education â—gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments though it proved otherwise c. However this may be truly said as Samuel succeeded Eli in his place so he did in his Cross though not in his Sin The Second Remark is The weak Arguments the Elders use to cause Samuel's Compliance with them in Desiring a King v. 4 5. They Urge First Thou art Old They might have been Answered 't is true he was in his Old Age but not come yet to his Doteage for he could do and did his Office for many years after so deserved not to be deposed by them now Secondly Thy Sons walk not in thy ways It may be this was the first time that the faults of the Sons were complained of to their Father possibly N. B. These Sons might have been reclaimed by Samuel's Gravity and Authority upon the first or Second sharp Admonition And suppose they had proved proof against reproof and so had become unreclaimable Might not better Vicegerents to the Supream Judge been put in their places No necessity there was still to alter the Government Thirdly Now make us a King to Judge us But what assurance could they give that their King would be of a better behaviour than Samuels Sons had been of Might it not have been retorted upon them how some of them long since set up that Bastard Abimelech to be their King and how little Comfort came to them out of that Cursed Bramble Fourthly We will be like other Nations But there was not the like reason for God had separated Israel from all other Nations as a peculiar Nation to himself and had received them into his own special Charge and Government Therefore Josephus the Jew doth well call this Government of Israel under Judges of Gods own chusing and not of the Peoples rather a Thoocracy Governed by God than an Aristocracy Governed by Primates and Principals of the People The Third Remark is Samuel 's resentment of this resolute motion for an absolute Monarchy 'T is said But the thing displeased Samuel v. 6. And why so Because it was an high affront and an hainous Indignity done to his Person by their attempting to shake of his
Judgship while he was alive and able to manage the principal parts thereof by his Inspection and Authority over those that were his Deputies N. B. Josephus tells us that Samuel lived eighteen years after Saul was King and Dr. Lightfoot demonstrates that he dyed not till about some two years before Saul's Death living to see the time that Saul confessed to David thou shalt surely be King as 1 Sam. 24.20 with 25.1 N. B. Samuel makes his solemn appeal to the Sovereign ridden People concerning His walking before them in all Integrity and a good Conscience not only harmless but also useful in his station trading with all his Talents faithfully for the common good of them all and he farther adds As for my Sons they are with you as private persons so that you may question them and deal with them as they have deserved 1 Sam. 12.2 3. and the People attested his Innocency and Uprightness v. 4. N. B. Oh! happy was Samuel thus to be acquitted 1. By himself in private 2. By others in publick And 3. In both by God the Supream Judge of all c. No wonder then if Samuel now was displeased But in all this though the People there did acquit Samuel himself yet did they not acquit his Sons when he told them they had got now a King to punish them if guilty Chap. 12.4 Thinking still that as Eli's two Sons had made them abhor Gods Religion so his two Sons had made them abhor their Regiment because it was a Regiment without Righteousness which is no better than a Robherry by Authority N. B. But these were pretences only for we find not that God was so severe upon Samuel as he had been upon Eli for indulging his Sons And Samuel well saw that all their Reasons for a Regal Person were rediculous for a King might grow old as well as he yet not to be Dethroned for Old Age and a King might prove wicked himself or might have wicked Sons Nor should they prefer the custom of Pagan Nations above the command of God N. B. This last saith Grotius was the worst of their Sins for those Nations must have a King because they had not God for their King as Israel had whom God had expresly forbid to be like other Nations Numb 23.9 Here was matter enough to displease Samuel but most of all because he knew it Displeased God Yet was he not so far displeased at those ungrateful People who were weary with receiving so many benefits by one Man but still he can Pity them and Pray for them as Moses had done in the like case before him Exod. 32.19 31. N. B. Samuel Prayed for the pardon of that sin of theirs which afterwards they came to a sight of and confessed against themselves 1 Sam. 12.19 The Fourth Remark is The Lords Sentiment and Answer to Samuels Prayer v. 7 8 9. wherein the Divine Oracle gives First Gods Concession to the People granting this Peoples desire but in Anger and for their Punishment as 't is expressed Hos 13.11 Deus dat Iratus quod negat propitious saith Father Ambrose God oft grants when he is Angry what he denies when he is Pleased God granted Balaam leave to go but at his peril Numb 22.13 20 c. And God granted Quails to Israel but with a vengeance Psal 78.30 c. So here God bids Samuel Hearken to their Voice twice over v. 7. and v. 9. as if God had said Let them have a King but they shall soon have their Bellies-full of him 'T was spoke in Anger Secondly Gods Consolation to Samuel saying do not thou take this affront offered to thee so impatiently for thou farest no worse herein than I do my self They have not rejected thee only but me also that is my Government which hath been both their Honour and their Happiness had they but hearts to prize and improve it And God Comforts Samuel farther saying I have born longer with their Insolencies than thou hast done for this hath been their manner from the first to Follow the manners of the Heathen Ezek. 11.12 and they are now no changelings v. 8. Thou hast therefore less reason to repine than I The Servant is not greater than his Master Joh. 13.16 'T is well if equal Mat. 10.24.25 Thirdly Gods Counsel That Samuel must make a publick protestation against the inconveniences of a Regal Government in shewing them The manner of a King v. 9. That he will set up his Will for a Law and Dominion over them with his sic Volo sic Jubeo as an Absolute Monarch that thereby if possible he might reclaim this Headstrong People and so prevent both their Sin and their Misery The Fifth Remark is Samuel's Oration to the People to disswade them from their present enterprize as God had commanded him v. 10 11 12 13 14 15 16 17 18. Wherein in the general he opens the dangers and burdens of Regal Government But particularly First The manner of a King not the Office or Lawful Right will be to take Your Sons from you by force for his own Fancy and Humour and Press them for his Service v. 10 11. Secondly Though he may make some of your Sons Captains yet this Honour cannot countervail the Danger that his Rigor and Rashness will expose them unto in his precipitant enterprizes and your other Sons whom he makes his Common Soldiers he will employ them upon such desperate designs as the Great Turk doth his Asaphi or Foot-Men only to blunt the Edge of their Enemies Sword and to fill up Ditches with the Dead Bodies c. Yea and this he will do not upon Necessities of State or when the Common-wealth requires it upon some cogent Emergency but meerly to maintain his own Vain-glorious Grandure which none of the Judges that God extraordinarily called and qualified for your chief Magistrate ever durst do v. 12. Thirdly He will take your Daughters also by violence from you and make Them Cooks and Confectioners in his Kingly Court v. 13. Which would be not only most grievous to the Parents in parting with their dear Daughters against their consent but also most dangerous to themselves because of the Tenderness of their Sex unfit for Drudgery but most of all they would be exposed to many Court Temptations c. Fourthly He will take your Fields c. v. 14. Namely either by fraud or by force as Ahab did from Naboth He will not only take the Fruits of your Lands for his service but he will turn you out of the very possession of them and when he hath dispossessed you he will give them to his Menial Servants some Craving Courtiers to possess them As if you were not Masters of so much as a Mole-hill but as if all were his Whereas God saith The Prince shall not take of the Peoples Inheritance by Oppression to thrust them out of Possession that my People be not scattered c. Ezek. 46.18 1 King 21.3 Fifthly He will take the
glad of their not Dying by the Hands of a Boy which as it was more Ignominious and Dishonourable to Die by such an Hand so it would put them to more torment before the weak hand of a Boy could haggle them to Death therefore they desire Gideon to dispatch them himself ver 12. looking upon it both more easie and Honourable to Die by the Hands of a Valiant Man like themselves who were likely of a tall Stature of a fierce Countenance and of an Undaunted Magnanimous Disposition which might well affright Young Jether to fall upon them as appeareth by their not fearing to Die at all so they might but Die by Noble Hands N. B. Note well Secondly And this is not always the Sign of a good Cause and of a good Conscience for the Old Roman Spirit hath oft bid defiance to Death and the like Fool-hardy Frame hath been found in the Devil's Martyrs in our Days The Third Vertue that Gideon is commended for here is his Modesty and Humility in refusing that Regal Honour which the Israelites would have conferr'd upon him as well as offer'd it to him as a Reward of his Glorious and Miraculous Deliverance he had wrought for them ver 22 23. wherein they requested his Compliance to have an Hereditary Kingdom settl'd upon himself and upon his Family This was so fair an offer as few would have refused to be King of the Land which was more than to be a Judge extraordinarily called only and guided by the Sanedrim but here Absolute Power is tendered to him and God needed not be consulted about his Successor for the Crown must be setled upon his Son and upon his Son's Son for ever Here Gideon's humble and modest Refusal is highly commendable saying Neither I nor my Son but the Lord shall Rule over you As he hath hitherto done in a special manner by Judges whom he hath particularly appointed and directed by Vrim and Thummim and hath wonderfully assisted in many former Marvelous Deliverances therefore I will not take upon me the Place and Power of a King over God's People nor entail it upon my Sons after me but the Regal Rights shall yet for all me and mine remain still in God's Hand until he be pleased to alter the Government himself according to his Promise Deut. 17 14 15. So that upon this ground did Gideon refuse their offer of Kingship after which it seems Israel had an early Itch long before Saul because he knew it entrenched upon God's Royal Prerogative and had he accepted of their Electing him King this would have been no less than their Rejecting of God for God's Raigning over them as it is expresly said 1 Sam. 8.6 7. and 12.12 for then God had not continued to be own'd as the Special King of the Hebrews but only as a General Lord over them as he is over all other Nations of the World and this odious Itch after Kingly Government which now only exerted it self without any consulting with God about it did powerfully break forth in Saul and Samuel's Day Now having shewed in the first place Gideon's Threefold Vertue take a View of his Vice in the second place ver 24 25 26 27. No doubt but Gideon was a good Man because First He stands Inrolled among the Saints of the greatest Magnitude Heb. 11.32 Secondly He is said to die in a good Old Age ver 32. here as Abraham is said to do Gen. 25.8 And Thirdly He kept Israel by his good Conduct all his Days from that Horrible Apostacy and Idolatry they backslided into assoon as he was dead ver 33. here N.B. Yet was he not perfectly a good Man but this piece of Ambition and Vain-Glory was found in him that he must make some lasting Monument of his Miraculous Victory without any Warrant we read of from God for so doing For here Gideon begs one Golden Ear-ring a Man which they had taken in the Spoils from the Ishmalites as the Midianites were promiscuously called Gen. 37.25 28 36. this was easily granted to him who had just now refused a Crown and Kingdom Their Gold Ear-rings came tumbling in abundantly to the weight of one Thousand and Seven Hundred Shekels of Gold besides the Collars like the Moon about their Camels Necks which he took ver 21. of some part hereof he made an Ephod probably with a good Intention for God's Glory this might make it the more excusable but still a good Aim alone cannot make a good Action Peter had a good Aim in cutting off the Ear of Malchus and Paul Aimed at God's good Service while he persecuted his Church and this Act casts an Aspersion here upon all his former Acts and seems to be added here to stain the Glory of them if not to Stigmatize the Act it self however the Issue and Event of it doth intimate no less First As to the Act. 1. An Ephod seems to be much less congruous for a Monument of Victory than his Erecting of a Pillar would have been as Samuel did 1 Sam. 7.12 c. 2. Nor was it lawful to set up an Ephod in Ophrah though God had indulg'd him upon an Emergency to build an Altar there Judg. 6.26 So he might presume to grace his Altar without Divine Direction with an Ephod seeing an Ephod was proper only for the Tabernacle then in Shilo and for the use of the High-Priest Secondly As to the Event of it Gideon gave the occasion hereby of Israel's Will-Worship Superstition and Idolatry after his Death unto which he knew they were so naturally and generally addicted nor was it only a Stumbling-block to the People but it became likewise a Snare to his own Family for this was the cause which moved God to suffer so many Tragical Stories befalling his Posterity after his Death whereof the next Chapter Chap. 9. giveth a most sad account The Second Branch of Gideon's Description after that of his Manners Vertuous and Vitious is his double State and Fortune First Publick in procuring Peace to Israel for Forty Years ver 28 29. Reckoning them from the Death of Deborah the Country was quiet from the noise of War no Clamours of Soldiers no clashing of Weapons no sounding of Trumpets with any Alarms for Battles no loud Acclamations from the Conquerors nor sad Exclamations of the Conquered or wounded Captives c. Every Man sat under his own Vine and drank under his own Fig-tree and there was none to make them afraid This was a transcendent Favour of God after Seven Years Slavery had it been well improved by Man Midian was so subdued they could never make head again and though Gideon went and dwelt in his own House yet was it not privately in his Father's House as he did before nor so publickly as a King in his Court as the People desired but in a middle State as a Judge for the preservation of their Religion and Liberties to his Dying Day as is intimated ver 33. Secondly His Private Capacity Wherein
God's Dominion over all the Elements Air in the first Earth in the second and now Fire in this third dreadful Representation and that he wanted not weapons wherewith to destroy both that Beldame Jezebel and the rest of her Idolatrous Crew in Israel This Third might well prefigure Elisha the third of Elijah's anointed ones ver 16 17. for out of the Mouth of God's two Witnesses which some suppose to be Elijah and Elisha a Fire proceedeth to devour their Enemies Rev. 11.5 but 't is said again The Lord was not in the Fire ver 12. as before ver 11. to denote that the proper Work of God is Mercy and Clemency and such rough Acts of Justice represented by Wind Earthquake and Fire are his strange Acts Isa 28.21 Mark 5. Then after all comes the still small Voice ver 12. which Elijah might hear and understand without any affrightment to intimate unto him saith Grotius that he was too hot against Israel God would not use present Violence against Jezebel c. but in his own time Visit Israel not by Power and Might but by his Spirit Zech. 4.6 which breaths gently yet Works powerfully to pull down Satan's strong holds 2 Cor. 10.4.5 His Vision of Wind. Earthquake Fire c. represented to him that after violent Persecutions and fatal Convulsions of Kingdoms there should come a sweet and peaceable Messias N.B. Grotius excellently applies this still Voice as a figure of the Gospel which came not by Tempests Earthquakes and Fire as the Law did Exod. 19.16 Heb. 12.18 c. but in much Lenity and this is the Wisdom which is from above pure and peaceable Jam. 3.17 and Deodate adds God's saving Revelation of himself is only in the sweet Gospel which soundeth Grace and Comfort and not in his terrible Law But Sanctius gives a notable Reason for these three tremendous Representations aforesaid N.B. That almost the same prodigies appeared here as did at the first giving of the Law for now God came to restore his Law which Men at present had troden under foot as Moses was the Lawgiver so Elijah was the Law-Restorer Yea and Vatablus noteth well that the like fearful Signs were the forerunners of the Holy Spirit 's falling upon the Apostles at the Foundation of the Gospel that small still Voice N.B. God makes way for himself by terrour but he conveys himself to us by Candour and Kindness Happy we if after the flashes of the Law in our Consciences we have heard and are comforted with the still Voice of the Gospel as Elijah was here c. Remark the Fourth is A Narrative of what was done and said when God manifested his Presence in this small still Voice from ver 13 to 18. Mark 1. Elijah at the hearing of this Voice wraps his Face in his Mantle ver 13. as unable to behold God's Splendour and Glory which the Holy Angels cannot do but cover their Faces with their Wings as with a double Scarf Isa 6.2 Though the Prophet's Obedience had drawn him to the Mouth of the Cave yet his fear made him to hide his Head because now he wanted the shelter of the Cave Mark 2. God saith the same Words in this small still Voice that He had said before ver 9. namely What dost thou here Elijah what before God had spoke to him by an Angel in the Belly of the Cave now He speaks to him again immediately in this small still Voice Had the Lord been satisfied with Elijah's first Answer he would never have ask'd the same Question again Mark 3. Elijah gives God the same Answer he had done before Word for Word ver 14. loth was Elijah to speak out He was more willing to say I have been Jealous for the Lord c. than to confess his Cowardice and say I have been fearful of Jezebel c. but his own consciousness to himself of a timorous temper would not suffer him to say so N.B. But others are of opinion as Peter Martyr c. That God blames him not here for a run-away but only propounds the same Question to him again to produce a farther proof of his Zeal Thus Christ dealt with Peter asking him three times over Lovest thou me to fetch from him a farther proof of his Love John 21.15 16 17. as here a proof of Elijah's Zeal Mark 4 God's reply ver 15. Get thee gone to Damascus c. not to Beersheba or to Jezreel though that was the nighest way and this much farther about through Moab and Ammon yet God would not expose his timorous Servant in his Passage through Ahab's Kingdom N.B. Elijah's Errand to Damascus was to anoint Hazael King of Syria Grotius notes well though God principally takes care of his own People Israel yet casts he his Eye of Providence upon other Nations also as here upon the Syrians but it was saith Dr. Lightfoot to plague Israel for their Idolatry And from thence he goes to anoint Jehu King of Israel if not by himself yet by his Minister related 2 Kings 9.1 c. and Elisha to succed him Mark 5. Here the order of the History is inverted ver 16 17. for Elisha was made a Prophet before either Hazael or Jehu were made Kings but this is of no moment to invalidate the History the substance whereof is that one or other of those three should execute God's Judgments upon Apostatized Israelites And the Reason of this Inversion is saith Peter Martyr because that the Prophet Elisha was chosen to appoint and anoint those Kings and so kind was God that Israel though Idolatrous shall not want a Prophet As Jehu should destroy the House of incorrigible Ahab so Elisha must go on with that Reformation which Elijah had begun Mark 6. When God had comforted his Prophet by telling him of those three Instruments he had in store to revenge his Cause and Quarrel then he convinces him of his mistake in his saying I only am left alone c. for God hath both Prophets and Servants in Israel saying Though thou see them not beside those hundred Prophets that Obadiah hath hid I have seven thousand Servants that bow not the Knee to Baal ver 18. God delights in hidden Treasures and never starves his Cause for want of Instruments He knows who are his 2 Tim. 2.19 the Gates of Hell cannot destroy the Being of that sure Foundation of the Church Matth. 16.18 though it's well-being cannot sometimes be seen Remark the last is Elisha's call to serve and succeed Elijah ver 19 20 21. Mark 1. Elijah returns from the Cave in the Mount of God to the Field where Elisha was Plowing he finds him not in the Schools of the Prophets but according to the simplicity of those times in that thrifty Trade of Tillage God can fit for Office whom he pleaseth to chuse Amos 7.14 Matth. 4.18 c. Mark 2. Elijah says nothing to him only casts his Prophet's Mantle over him which was a Symbol of his being clothed with God's
is love not said so of any other Attributes Christ is the Burning-glass that contracts the Beams of Gods Love diffused to all the World on the Saints Elected and Accepted in him hence have they the same Love Christ hath John 17.23 Having spoke thus much to the Covenant of Redemption made 'twixt the Father and the Son before Time I come now to Treat upon the Covenant of Reconciliation tendred by the Most Holy God to faln and sinful Man having many Periods or Terms of publication as is abovesaid 1. To Adam immediately after his Fall 2. To Noah after the Deluge 3. To Abraham having Circumcision as its Seal c. 4. To Moses and by him as by a Mediator to Israel as above To all which may be added 5. The same was Renewed to David Psal 89.3 God swore his Covenant unto his Servant David which is called the sure Mercies-of David Isa 55.3 and Acts 13.34 By vertue of this Covenant Christ is call'd the Son of David often and David Gods Servant Ezek. 37.24 25. who in the form of a Servant Phil. 2.7 and Isa 42.1 came to do his Fathers will Heb. 10.7 8 9. and therefore this good Servant John 4.34 shall be promoted from his state of Humiliation to be King over my people in his state of Exaltation Hos 3.5 And 't is this Covenant which promiseth that the Tabernacle of this David Mystical which hath been faln down shall be raised up Amos 9.11 This was done in the days of the Gospel when Christ the Branch sprang out of the dry Root of Jesse and when that Noble Family was sunk so low as from David the King to Joseph the Carpenter Christ then gave a lift to his faln Tabernacle the Church This was done in the Primitive Times by him and his Apostles but this Everlasting Covenant Ezek. 37.26 doth assure us that not only the Tabernacle but also the Throne of David in process of time shall be raised up and established for ever 2 Sam. 7.13 16. Dan. 7.14 Revel 11.15 17. All the Kingdoms of the World are Christs by Inheritance Donation c. as he is now the King of Nations more rightly than Tidal was Gen. 14.1 because his Army consisted of sundry Gojim or Nations but all these Kingdoms shall be his also as King of Saints Revel 15.3 There shall be but one Lord and his Name one Zech. 14.9 when he shall be King over all the Earth at the sounding of the seventh Angel then Jehovah who is but one Deut. 6.4 shall have but one way of Worship all false Worships being abolished The Father will give the Son not only the Tabernacle but also the Throne or Kingdom of his Father David Luke 1.31 32. This was begun in Christs state of Humiliation and it shall certainly be accomplished in his state of Exaltation Heb. 10.12 13. therefore the sixth Epocha or Period of this Covenants publication is lodged in Christ the grand Prophet of the Church the Covenant of Reconciliation comes at last to be made known by the Reconciler himself our blessed Redeemer Heb. 1.1 2. whereas God who in divers manners spake to our Fathers hath in these last days spoke to us by his Son 'T was but darkly deliver'd to Adam more plainly to Abraham clearer to David now it coming to Christs the Son of David turn he lying in the Bosom of God the Father hath most clearly declared it giving us a Transcript of those Eternal Transactions betwixt him and his Father in the Bosom of Eternity John 1.18 Yea Christ himself is call'd the Covenant it self Isa 42.6 I have given thee for a Covenant of the people to wit Jews and for a light to the Gentiles 't is not said a Covenant but a light to them because the Covenant of Grace in the New Testament Times when the Gentiles were called was not a new or another Covenant specifically diffâ—â—ing from that of the Old Testament Times to the Jews but was the same in substance as before and the same Christ was exhibited in both and unto both only in various Administrations Rebâ—kah Veiled and Unveiled Gen. 24.65 was the same in Person though not the same in Habit and Attire The same Covenant was Veiled in Moses 2 Cor. 3.13 but it was Unveiled in the Messias ver 18. Mat. 13.16 17. Now the Gentiles wanted only New Light not a New Covenant to enlighten them in the knowledge of the Old yet same Covenant whereunto through Ignorance they had before been strangers Eph. 2.12 therefore Christ came as the light of the World John 8.12 enlightning every Man both Jews and Gentiles that come into the World John 1.9 And as it is in respect of the Sun of the Firmament the further it is from Rising the less light it giveth and the nearer to its Rising the more So it is with the Sun of Righteousness Mal. 4.2 The further that the Times were from Christs coming the less light they had and the nearer to Christ the more light sprung up Therefore the Covenant of Promise was more dark to Adam more clear to Abraham and to David but most clear in Gospel Times this Glory was reserved for Christ the Churches Sun and Prophet This Covenant of Grace and Reconciliation falls under a Threefold Consideration 1. In its Name 2. In its Nature 3. In its Attributes and Excellencies First Of its Name 1. In Hebrew is Berith which admits of various Etymologies or Derivations As 1. Berith is derived of Barah elegit chosen because persons are chosen into it this is wonderful condescension that the most high God who is no way obliged but became many ways disobliged should vouchsafe to chuse poor sorry Man into Covenant with himself This is below that Monstrous creature Leviathan the VVhale to make a Covenant with Man Job 41.4 as before yet is it not below the most Infinitely Great Creator oh how doth Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to man Tit. 3.4 out shine his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Angels in chusing faln Man and his nature cathing hold of it when falling into the Bottomless Pit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and not faln Angels or their nature Heb. 2.16 2. 'T is derived of Barah as it signifies Comedit or Feasting together because it was the custom of Oriental Countroys to establish Covenants by Feasting together Gen. 26.30 and 't is yet the custom of our own as well as other Countreys that when the Bridegroom and Bride have enter'd into the Covenant of God as Marriage is call'd Prov. 2.17 this is confirmed by a Marriage Feast Dinner or Supper they Eat and Drink or Board together before they Bed together Thus also they that Feast with Christ in his holy Mountain of Ordinances or at his holy Supper have a confirmation of his Covenant and can say This is our Lord Isa 25.6 9. thus the Elders of Israel saw God and did Eat and Drink Exod. 24.11 when God made his
exercised with Thirst whereas Hagar had been under the same Tryal Gen. 21.15 and the Three Kings that warr'd against Moab 2 Kings 3.10 yet were all relieved in season This was their renouncing of all Religion at once and a denying of the Deity of God There is no Divine Essence where there is not a Divine Omnipresence God is most present when he afflicts He knows our Souls in adversity Psal 31.7 8. Another wonder was this That the same Water out of this Rock was Drink for their Souls as well as for their Bodies therefore the Apostle saith They all drank of that Spiritual Rock 1 Cor. 10.3 4. They had not only Manna the Bread of Angels but also Water out of the Rock Christ They had no dry Communion as is practised in the Romish Church The Water was Spiritual Drink in the same respect that the Manna was Spiritual Meat being both of them miraculously produced and prefiguring Christ who is call'd a Spiritual Rock 9. And lastly This Rock was a figure of Christ in many respects holding most apt Congruity yet some Disparity First The Congruity betwixt them As 1. A Rock is a firm and sure Foundation for any Fabrick to stand upon Soft Stones will not bear a Superstructure but waste with stormy weather and washes away with the fluctuating Waters So Christ is a firm and unmoveable Foundation for his Church and Children to rest upon Matth. 7.24 and 16.18 1 Cor. 3.11 Isa 28. 16 c. Waves break themselves upon this Rock of Ages 2. A Rock is a dry craggy uncomely thing so is Christ to a carnal Eye having no form nor comeliness to be desired Isa 52.14 and 53.2 3. Yet as this Rock had Water within it tho' it seemed dry to Thirsty Israel so Christ hath the Water of Life within him Believe for Comfort when thou canst not behold it c. 3. A Rock is of great Relief for a shadow and shady Harbour in an hot Season and a weary Land Isa 32.2 and 25.4 So Christ shades us from the Curse of the Law and the Wrath of God from being Sun-burnt Sin-burnt or Hell-burnt as the Spouse Cant. 2.3 4. This Rock affords no Water for Refreshing Israel under Thirst till smitten with Moses's Rod So Christ was smitten of God Isa 53.4 bearing the Curse of the Law for our sins Gal. 3.13 from whence flows healing Waters for thirsty and troubled Souls Christ's side smote with a Spear gushed out in blood and water John 19.34 35. 5. The Water out of the Rock served for both cleansing of Garments from filth contracted and for sustaining of life in satisfying Thirst So the Water of Life from Christ both washes away the guilt and filth of sin and upholds Spiritual Life in Believers Joh. 4.13 14. and 7.37 38 39. 6. The Water out of this Rock followed Israel from one station to another till they came to the Land of Promise So the Water of Life follows Believers in all Ages till they come to the heavenly Canaan Secondly The Disparity 1. This Rock was but course condensed Earth Christ was Heaven-made 2. It was without motion stirr'd not out of its place but Christ came down from Heaven went about doing good Acts 10.38 and ascended thither again 3. His Water of Life perishes not with using as that did and now is not Note here 1. Israel asked water of Moses 'T is the Rock Christ must give waterings not Moses's Law 2. As this Rock was turned into water so wrath is turned into mercy by our Mediator 3. Wo to whom this Rock is a stone of stumbling Rom. 9.23 1 Pet. 2.6 such shall be broken nay grinded to powder Mat. 21.44 4. 'T is the emblem of an hard heart softened by the Law in the hand of a Mediator standing on it mollifies 5. As God led to the Rock so he draws us to Christ John 6.44 The second distress and danger Israel met with at their 11th station was War with Amalek Exod. 17.8 c. teaching us That no sooner is one Tryal over but we must expect another following at its heels while we are in the Wilderness of this lower World Velut unda super venit undae one wave of the Sea pursueth another till we come to the happy Shore and Rest in the Coelestial Canaan Acts 14.22 Heb. 4.9 God tryed Israel's Faith with penury of Food and Water and with the peril of War before from Pharaoh and now from Amalek who indeed was a Scourge from God for the unishment of their four times murmuring and repining against his Conduct of them The Remarks in this VVar are 1. The Persons waging war against Israel were the Amalekites who were the Off-spring of Esau Jacob's Brother so near allied to Israel Gen. 36.12 15 16. whereupon they should have met their near Kinsmen with Bread and VVater by the way but they met them with Fire and Sword Deut. 25.18 being Heirs of that old Hatred of Esau against Jacob and reviving likely the remembrance of that old Quarrel about the loss of both the Birth-right and of the Blessing and now beholding Jacob's Off-spring become so notably numerous and marching towards the Land of Promise they had more cause to be afraid that Isaac's blessing of Jacob was now in a way of its Accomplishment and that the elder should serve the younger N.B. Amalek signifies a licking People licking up the hindmost of Israel Deut. 25.17 18. assaulting them more by Treachery than true Valour As Pharaoh pursued Israel to reduce them back to Egypt so Amalek intercepts them in the way to hinder them from Canaan and were the first of the Nations that warred against them for which Act Balaam himself foretold their destruction Numb 24.20 in whose days Amalek and their King Agag ver 7. ruffled among other Nations in formidable Grandeur as his expression there imports who by this primary and insolent Attempt procured his own utter Ruine God permitted this VVar for other causes beside that aformentioned for punishing their former Murmurings But 2. That they should not wax wanton by Ease and Idleness 3. That they might have more experience of God's delivering Mercy 4. And grow more expert in VVar Yea 5. And better furnished with weapons and other necessaries c. The second Remark is concerning the Manner of managing the Military matters on Israel's part Moses the chief Magistrate calls Joshua to be his General in this War whom he knew should be his Successor and General in all the Wars of Canaan He must fight with his Army the Lord's Battel against Amalek below which Moses Aaron and Hur prayed together above upon the top of the Hill Moses holding up the Rod of God in his hand where the Army might behold this Ensign and be confirmed in their good Fight of Faith ver 9 10. This Hur say the Jewish Doctors and Josephus was the Husband of Miriam Moses's Sister and being an old wise and experienc'd States-man was made Moses's Deputy in his absence
blind of that eye of his Mind The Fourth Remark is This Diabolical Soothsayer falls into a trance v. 4. equally with the Divine Prophets of the Most High God as Abraham Gen. 15.12 and Dan. 8.17 18. and Ezek. 1.28 and 3.23 and 43.3 and Revel 1.17 Thus Saul also had his rapture and falling down into an extasie 1 Sam. 19.24 and all such as had extraordinary inspirations from an evil as well as a good Spirit were thus transported The Matter or Subject of Balaam's Oration which is the Second Part consists of three Particulars The First is His Encomium of the Israelites from v. 6. to the 10th The Second is the expostulation of this mad Prophet with the malicious King from the 10th ver to the 15th then The Third is Balaam's double Prophecy 1 Concerning Christ relating to his Incarnation Ancestors and Kingdom from v. 16. to the 19. and 2. Concerning the Destruction of many Nations some neighbouring to Israel as of the Amalekites v. 20. of the Kenites v. 21 22. then of the Assyrians Hebrews Greeks and Romans v. 23 24. From the First Part to wit Israel's Encomium The First Remark is An Hypocrite may see beauty and desirableness both as to the life and death of God's own People yet never partake of either himself Balaam saw the goodly state and holy life of Israel here v. 5. as he had done their happy death Numb 23.10 like as a Surveyor of Lands takes an exact compass and account of other Mens grounds of which he shall never enjoy one foot c. The Second Remark from the First Particular is Balaam Prophesyeth of Israel's prodigious increase and of the glory of its Kingdom especially in David and Solomon's Reign but chiefly in our Lord Christ. All this he illustrateth by many Metaphors as by Gardens the most Fragrant and Odoriferous Trees planted by the Lord himself therein as Psal 104.16 and well watered with streams of a River to make all green and fruitful v. 6 7. to which the Scripture oft alludeth in describing God's favour to his Church as Isa 58.11 and 61.11 Cant. 4.12 16. Psal 46.4 and 65.9 Jerem. 31.12 Psal 1.3 but the Anger of God to his Church makes her a Garden without water Isa 1.30 and 5.6 The Third Remark from the First Particular also is He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites and their King Agag 1 Sam. 15.8 c Israel's King namely Christ Joh. 1.49 and 12.13 15. being higher than Agag the common name of Amalek's Kings as Pharaoh was of the Egyptians for Christ is higher than the Kings of the Earth Psal 89.28 amongst whom sometime that Agag excelled And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms but more especially by our blessed Redeemer whose Church and Kingdom is above all Kingdoms exceeding and excelling them both in grace glory and everlasting perpetuity Isa 2.2 Dan. 2.44 and Rev. 11.15 and that as the Kingdom of Israel did swallow up the Kingdom of Amalck proud Haman being the last of that Race we read of in Scripture even so the Kingdom of Christ will swallow up the Kingdom of Antichrist Nor is this all that Balaam predicts but also of the sublime peace and supine security of God's Church after her Warfare she shall be able to hold fast all her Conquests saying Nemo me impune lacessit none shall dare to rouze up this Lyon or Unicorn who will break the bones of them that dare do so We may well wonder at so many good words in the mouth of so bad a Man 't is no matter who is the instrument where God is die principal Agent And lastly this Sorcerer curseth himself as desiring to curse Israel therefore in God's account he did it Qui quia non licuit noo facit ille facit v. 8 9. with 7. The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam wherein 1st We have Balak's accusation of Balaam set off with those Circurmstances 1. The King's Anger 2. His smiting his hands together 3. Charges him with breach of Covenant 4. Discharges him to be gone to his place and 5. Upbraids him with God's disappointing him of that honour he would have given him v. 10 11. Then have we 2dly Balaam's Apologetical Answer for himself wherein his Defence is 1. Absolute affirming that he had broke no Covenant but had told his Messengers that he could not exceed the Command of God 2. He translates the fault from himself to the Lord v. 12 13. and 3. That he might the more mitigate Bakak's Anger he promiseth to give the King such pestilent Counsel before his departure as whereby Balak might do great damage to Israel in another way v. 14. The Remarks upon the Second Particular follow in order As First From the Expostulation betwixt Balak and Balaam Balak's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment therefore be claps his hands at him in contempt and hisses him out of his place as 't is said Job 27.23 and Lam. 2.15 thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin Ezek. 21.14 and God himself is said to use the same posture v. 17. as a sign of his great displeasure against their gross iniquities but more especially God smites his hands at the Covetous Person such as Balaam was Ezek. 22.13 and God's smiting his hands at him for desiring dishonest gain was far worse than Balak's The Second Remark is Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose leadeth not Balaam to any other place as before but turns him off with the deepest disgrace bids him be gone out of his sight flee to his place from whence he came v. 10 11. speedily pack out of my presence N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises as he did Balak here so that Balaam was forced to club wits with Beelzebub how he might make God fall out with his People The Third Remark is Balak said right in this that God kept Balaam from unjust gain but it was not for his sake so much as for Israel's whom he would not have Curled nor suffer Balaam to have wages for Cursing them so that this mad Prophet who ambitiously sought for Treasure and Honour is sent away with shame and without the wages of wickedness which he loved and coveted for the wicked worketh a deceitful work but to him that soweth Righteousness shall be a sure reward Prov. 11.18 19. The Fourth Remark is Balaam acknowledges he could go no farther to gratifie Balak tho' he gave him an House full of Gold and Silver yet would with all his heart have done it for an handful he could not go beyond the word of the Lord v. 13. Thus God befools
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
common Politicks have commanded this Confederacy sooner before the Five Southern Kings had been destroyed This had assuredly been done at Israel's first entrance into their Land had not the great God confounded the Counsels of those wicked Kings God's Holy Hand orders it thus that Jabin who had probably a Jurisdiction over all the other Kings in the North East and West must be an Epimetheus a Post-Master an After-witted Monarch and wise too late least Israel should be disheartened and overmatched had those many Kings Confederated with the Five Kings at the first these Five Kings must first be Conquered and Israel must have time for Rest and Recruit before they be call'd forth to encounter this Numerous Host which was Even as the Sand upon the Sea-Shore ver 4. and thus doth our Lord still deal with his People they shall have their Tryals and Troubles not by whole Bushels at once but by Peck and by Peck as the Hebrew Reading is Isa 27.8 he Corrects in measure Jer. 30.11 and as his People can bear 1 Cor. 10.13 not rushing in upon them in Multitudes but in Mercy and Moderation 2. The Preparation on Israel's side then the Lord of Hosts took care and came to encourage Joshua saying ver 6. fear not their Many and Mighty yea and Malicious Chariots and Horsemen though thou have only a company of raw and unexperienc'd Footmen yet will I make thee Master of them all and for the farther strengthning of Joshua's Faith against his Fears God gives him before the Battle such particular Directions what he shall do to the Chariots and Horses after the Battel as if already he had got the Victory The Second Remark is The Battle it self in its Concomitants by whom where when in what manner and with what Event ver 7 8 9. Though Joshua had God's Infallible Promise of Victory yet dares he not neglect any politick means in subserviency to God's Providence for obtaining the Victory promised but in sublime Prudence sets upon the Enemy suddenly ver 7. when they least expected him they being weary with their March to the Rendezvous were Refreshing themselves and probably to Debauchery for joy of so vast an Host and design'd to Assault Israel first this made them secure when Joshua came first and surprized them The Third Remark is Joshua's Victory according to God's Promise both obtained ver 8. and Improved ver 9. the same God who was the promiser of Victory ver 7. was the performer of it also ver 8. where 't is said The Lord delivered this vast Host into Israel 's Hands as if God had taken them all up into his Almighty Hand and handed them over to Joshua bidding him to take possession of them No doubt but the Dread of God was upon them which made them flee several ways Hence Israel divides into two Bodies to pursue the Vanquished both those that fled Eastward and those Westward also Seeing Sidon lay West as Mizpeh did East of the place of the Battle and Joshua improved his Victory according to God's Precept ver 6. for he Houghed their Horses rendering them thereby altogether unserviceable for War and burnt their Chariots with fire ver 9. Neither of which Utensils of War did God permit Israel to use in their Wars that they might learn to trust in him alone for all their following Victories Israel must not say Mine own hand hath saved me Judg. 7.2 Some trust in Chariots and some in Horses but Israel must trust in the Name of the Lord. Psal 20.7 Hereupon God forbad the Kings of Israel to multiply Horses Deut. 17.16 and what Joshua doth here David hereupon did afterward 2 Sam. 8.4 The Fourth Remark is The Consequents of the Victory relating to the Cities and Countries which Joshua Conquer'd after this Battle They are all described ver 10 11 12 13 c. He began with the Metropolis Hazor the Head of those Countries that were conquered in this Expedition destroyed all of Humane kind in it and burnt it down to the ground ver 10.13 because this City with its King began this War ver 1. and being the Royal City might renew the War should the Canaanites have recovered it as they did in the Judges time after it was rebuilt when the Canaanites recover'd strength by the sins of Israel Judg. 4.2 3. but all the Minor Cities whose Walls were not Batter'd down by the fury of War in storming them Joshua still preserved entire for Israel's use that they might afterwards more safely dwell in them And in this War did Joshua destroy the Anakins ver 21. whom the Ten Spyes had formerly represented and reported invincible Numb 13.28 32 33. N. B. All this doth our Joshua and Jesus for us subduing our Gyant-like Corruptions Houghing those Chariot Horses that would hurry away our Souls to Hell by the Spirit of Mortification in us The Fifth Remark is Though we have a short Narrative of all those great and many Conquests recorded together in this Eleventh Chapter yet ver 18. gives an account That it was a long War that lasted Seven Years As Jericho had been Seven Days Besieged so in Seven Years is Canaan Conquered That this was the term of time which Joshua's Wars continued appeareth by the Words of Caleb to Joshua Josh 14.7.10 He was sent one of the Spies of the Land in the second Year of their coming out of Egypt and had lived Five and Forty Years since that time Namely Eight and Thirty Years in the Wilderness and Seven in Canaan which make up the Number c. CHAP. XII XIII JOshua the Twelfth is plainly an Epilogue or Conclusion of Israel's Wars both under Moses and under Joshua's Conduct and 't is likewise a Catalogue of all those Countreys which these two Generals Conquered together with the Names of all those Kings whom they killed upon all which many Remarks have been already It may therefore suffice to say only this here that the Divinely Inspired Writer of this Book of Joshua purposing in the next place to relate how the whole Land of Canaan was distributed and divided among the Twelve Tribes of Israel in order hereunto be first proposed a prospect of all those places which did belong to that Division and distribution and this he doth by naming the Kings rather than their Kingdoms for that was a more compendious Method for a Narrative of that Nature not only because many places were under one King and because the Conquest of Kings gave a lustre to the glory of all those Victories but also because the Name and Dignity of Kings was had in the highest Veneration amongst all Nations therefore doth this Chapter give us a brief Epitome a short Compendium First Of Moses Conquering the two Kings Sihon and Og from ver 2. to 6. And Secondly Of Joshua's Conquering other Nine and Twenty Kings making up the Number to be Thirty one from ver 7. to 24. a Number that is accounted a Compleat Hitter among Card-Gamesters Joshua the
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
should rest at last after all its Tossings upon the Mountains of Arrarat Gen. 8.4 which were the highest sort of those Hills over which the Flood prevailed Gen. 7.19 had not the Ark hit upon this high Hill but upon some low Valley at the decrease of the Deluge Noah's Confinement had been much longer than it was 't was the Lord who was its Pilot steer'd it to this Hill And what an happy hit of Providence was that when Saul and his Men had compassed David and his Men round about But there came a Messenger c. 1 Sam. 23.26 27. David's Extremity was his God's Opportunity he sent from Heaven to save him Psal 57.3 There was Deus ex Machinâ God coming to the relief of his Servant as it were out of an Engine God was seen in the Mount even in the very nick of time and place Gen. 22.14 Jehovah Jireh N. B. To the Lord belong all Issues from Death Psal 68.20 and he both doth see and will be seen in his marvelous hits of Providence which is secret and unseen to the Succour of his Servants in their greatest Necessities where Humane Help fails then and there Divine help cometh in Hence David call'd that place Selang Hammah lekoth a Rock of Division or Diremption because then and there God divided betwixt the Bloody Tyrant and his Prey Saul's Forces were forced to forego David when they had hemm'd him in on every side and such an happy hit of Providence was that in 2 Kings 19.9 And when he heard say c. How did this Rumour of the King of Aethiopia's coming out to fight against Senacherib fall upon him like a mighty blast that drove all his formidable Army like an heap of Chaff or Dust quite away The Aethiopians used to raise huge Hosts 2 Chron. 14.9 and therefore the News thereof must needs startle him and call him off from the Cities of Judah The like happy bit of Providence fell out in Luther's time when Charles V. was call'd off from Persecuting the Protestants by the Turks who use to raise great Armies also breaking into Hungary And thus God makes those Dogs the Turks to lick the Sores of his poor Lazarus's This in our day may be an happy hit also to deliver Persecuted Ones CHAP. II. Verse 1. AND Naomi had a Kinsman of her Husband 's Hence Observ 1. God never wants his Instruments of Succour unto those that trust in his Mercy Some Relation either Natural or Spiritual God will raise up to relieve his in their deepest Extremity Here God raises up a Kinsman to relieve distressed Ruth and Naomi David saith it as his own experience which possibly may not be every Man's Experience as it was David's That he never saw the Righteous forsaken nor his Seed begging Bread Psal 37.25 God still upholds them with his Hand v. 24. he reserves his hand for a dead lift when he hath exercised their Faith with divers Tryals and Tentations Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Prison his Jeremy in the Dungeon when none of Israel dare befriend him God stirs up the Spirit of an Aethiopian to draw him up out of the Dungeon Jer. 38.12 N. B. Ebedmelech Hebr. signifies The Servant of the King yet was he not more the King's Servant than he was Gods and his Prophets who being but a Proselyte and a Stranger yet was he more merciful to God's Servant than all of the Jewish Nation who yet gloried of their Priviledges above all other Nations Rom. 2.26 27. He was a Jew inwardly in his saying Those Men have done very evil and he is like to die for hunger in the Dungeon ver 9. 'T was a sweet Providence of God so to encline the Heart of that Effeminate Impious and Inconstant King to hearken to the Motion and to give order for the Prophet's Deliverance from so desperate and deadly a danger yea and the Work and Labour of Love in this Aethiopian's saving the Lord's Servant and that with so much tenderness of not hurting Jeremy in his drawing up is not only recorded in Scripture for his Eternal Commendation and for others Imitation to act vigorously in a good cause and for God though they be alone and have to Encounter with divers Difficulties but 't is also richly Rewarded by the Lord himself Jerem. 39.16 17 18. There he had the Prophet's Reward For saving my Prophet's Life thou shalt have thine own Life saved Oh what a stay of Mind would it be to us if God did say thus to us in a common Calamity personally and particularly as he saith to this Aethiopian Yet little less doth God say to us in Zeph. 2.3 It may be ye shall be hid in the Day of the Lord's Anger that precious Promise with its peradventure we must appropriate it by our Faith 'T is true indeed good Men may be compelled to crave their Bread as David himself did and Elijah the Prophet yet God stirs up Abimelech the High Priest to relieve the former and the Widow of Sarephtah the latter but they are never Vagrants or Vagabonds to beg their relief from the Ungodly A Mighty Man of Wealth Gibber Chail Hebr. Potens opum Hence Observ 2. Some Rich Men may yet be Religious Men though indeed they be rare Birds yet Riches and Religion are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent things Abraham himself is for an Example who is said to be exceeding heavy with Gold and Silver as the Hebr. Reading is or as our Translation is he was very Rich Gen. 13.2 yet was he the Righteous Man of the East Isa 41.2 and the Father of the Faithful Rom. 4.11 Therefore though it be hard for Rich Men as Christ saith to hit of Heaven yet are not all Rich Men rejected of God for their Riches There is room for both Rich and Poor in Heaven poor Lazarus lies in the Bosome of rich Abraham Luke 16.22 Riches neither further nor hinder in themselves but as they are used and as they are trusted in and over-loved Matth. 19.23 24 25. Boaz was a Rich Man and yet Religious as appears in the whole Story of his Life Wealth if well used is an Encouragement to Duty and an Instrument of much good all the danger lies in loving it too well and trusting in it too much making Gold our Confidence Job 31.24 1 Tim. 6.17 Mark 10.24 'T is hard for them that trust in Riches to enter into the Kingdom of God And this many Rich Men do thinking themselves both better and safer for them Pride breeds in Wealth as the Worm doth in the Apple Heaven is a stately Palace with a narrow Portal and there is no entring in without stripping and straining till this Camel's-Bunch this burden of thick Clay be done off no one can get through this strait Gate Have them a Man may yea and use them too but when a Man passes over his Heart to them then they become a Mischief Boaz here was none
be changed for the worse The Word in the World was then What Present shall we bring to the Man of God What have we But alas now the Word in the World is quite contrary a Gospel-Minister is called a Man of God 2 Tim. 3.17 And now the Word is What shall we take or keep back from him To Rob a Minister of that which is due by the Rule of Justice and not of Charity is looked upon as neither sin nor shame nor pity Fifthly The Servant said He had about a Groat by him this he would give the Man of God c. v. 8. it seems Times were not so Luxurious as they are now wherein such a trifle would be scorn'd by Men of raised expectations after greater thing whereas our Lord looked more at the will of the Offerer than at the worth of the Offering and hereupon two Mites from a Poor Widow went farther with him than two Millions from the Rich Dons Mark 12.42 Sixthly The Master said to the Man Well said come let us go v. 10. Heb. Thy word is good Saul here was so far obsequious and condescending that he Disdained not seasonable Advice out of the Mouth of his Servant No more did a better Man than he was ever Namely Job Job 31.13 No nor a greater Man than he was now Namely Naaman 2 King 5.13 14. Seventhly In their going up to Ramah they meet the Maidens coming down to draw Water at the Well below and of them they ask is the Seer here v. 11. To whom one of them told a long tale v. 12 13. And the Reason of her long Discourse Rabby Solomon quoted by Lyra renders thus That this Damsel who thus largely Answered their Question did it not only out of common Courtesie to Strangers which is every where and in all Persons very commendable but she was moreover so Enamoured N. B. With Saul's comely Personage that she staid him with her large Reply using more Words than were needful that she might look upon him the longer However God made use of her to make Saul and Samuel Happily meet together The Third Remark is The Marvelous meeting of Saul and Samuel whom God had prepared over-night by a secret Revelation for Sauls Reception v. 14 15 16 17 c. Saying to him Behold the Man when Saul saw Samuel he knew him not but Asks the Seer himself where the Seer was v. 18. N. B. 'T is a wonder Saul should not know so publick a person as Samuel that had so oft Rode his Circuits up and down the Countrey It may well be supposed here that both Saul tho' a great Mans Son did not much frequent the Assizes either as Plaintiff or Defendant c. But lived privately and peaceably and loved not litigious Suits so as to be acquainted with the Judge minding only his Fathers Husbandry at home N. B. And on the other hand 't is plain that Samuel met Saul here as a plain Man in a plain Dress and bore no great port in his outside like a Judge of Israel so that Saul knew him not either by his Habit or by his Attendants Oh the plainness of these times wherein a Judge walked like an ordinary Fellow in Saul's sight so asks him for the Seer This condemns the Pomp Pride and Luxury of our times The Fourth Remark is The Signal Circumstances of this marvelous Meeting both before at and after the Feast unto which Samuel invited Saul and his Servant as his special Guests N. B. First Before the Banquet a Conference is held betwixt them Samuel first makes himself known to Saul v. 19. and not only obliges him to be his Guest at the Feast but also comforts him about his lost Asses telling him that they were found therefore saith he mayest thou lodge with me one Night more without any Anxiety and I will tell thee whatever else thou askest me Moreover he premonishes him that though he had not found the Asses for his Father yet he had found a better thing for himself namely a Kingdom saying The Desire of Israel is towards thee a Branch of our Saviour's Honour who is call'd The Desire of Nations Hag. 2.7 is put upon Saul here N. B. And the Kingdom is promised to his Posterity too v. 20. if Saul by his sin did not cut off the Entail as chap. 13.13 Samuel tells Saul here that Israel desired a King and God had pitch'd upon him Secondly Saul's Modest Answer to Samuel's Premonishment v. 21. wherein he useth Three Arguments for his making a modest Refusal of Royalty proposed to him by the Prophet His first Argument is taken from his Tribe a Benjamite the least of all the Twelve Tribes since the fatal blow upon it Judg. 20 as above hereupon he is call'd little Benjamin Psal 68.27 His second Argument for his Humility is drawn from his Family in that Tribe which he calls the least of the Families thereof which helps us to understand what is said v. 1. that Saul's Family was not so Noble and Wealthy as some imagine His third Argument in conjunction with the two former was drawn from his Person Am not I a Benjamite And therefore Contemptible as if he had said Why doest thou feed me with hopes of the Kingdom God promis'd it to the Tribe of Judah and not to my Tribe and if a King be Elective the Numerous Tribes will carry it by multiplicity of Voices from my small Tribe All this Saul speaketh in Humility as one sensible of his own Incapacity of Royal Dignity and not in Hypocrisie whereof afterwards he became grosly guilty N. B. None know their own Treacherous Hearts What they may prove upon Tryal c. Secondly At or in the Banquet v. 22 23 24. Observe here how Saul hath a double Honour conferred upon him which verifies Solomon's Saying before Honour is Humility Prov. 15.33 'T is God's Work and way to exalt the Humble Jam. 4.10 1 Pet. 5 6. Here Humble Saul is 1. Preferred to the principal place at the Feast by Samuel and that above Thirty Guests that probably were the Noblest Citizens of that City This is a Mark of Honour Luke 14.8 and Samuel thus honours Saul because he knew God had design'd to honour him Nor doth he envy his new Dignity as many would have done because it tended to a Diminution of his own Nor doth Samuel give this precedency to Saul only but to his Servant also Saul's sake v. 22. 2. Saul's second Honour is He must have the principal Dish as well as Place which Samuel had purposely prepared for him knowing of his coming the Day before which was but a Shoulder v. 23 24. to shew the Temperance of those times a fair rebuke to the foul Gluttony of our Days Thirdly After the Banquet 1. Samuel takes Saul from the Banquet down to his own Dwelling-House and discoursing him about the Kingdom upon the flat Roof a fit place for private Conference or Secret Prayer Acts 10.9 He Lodged him Honourably
c. And the Emulation of the Philistines against him v. 17 18 19 to the end The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity He hearing of David's Valour and Vertues and of his growth and greatness in glory which could not otherways be Because the Lord of Hosts was with him v. 10. the fame hereof did so far prevail with this King 's truly noble mind that as Lavater tell us he wrote a most Loving Letter to David wherein he expressed much Candour and Kindness towards him This Letter with David's Answer to it were both extant in Josephus's time However The Scripture of Truth tells us that this Hiram was so candid a King to David that he sent Embassadour to him with Cedar Trees from Lebanon a great part whereof lay in that King's Countrey and Carpenters to build him an House N. B. For David had demolished the Old Fort after he had slain all the Jebusites that had defiled it with their Idolatry save only Araunah saith Josephus who afterward proved a kind friend to David chap. 24.18 22. When he became a Proselyte to God's true Worship N. B. To this New House David gave a new Name that all the Monuments of abomination in the Old House might utterly be abolished and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace not out of pride and state as that of the Persian King's interdiction Esth 4.2 but that it might be a lasting memorial of this famous Victory Nor was this Rule so general as to admit of no exceptions for Lame Mephibosheth was admitted upon another account that he might be a standing Remembrancer of David's dear Friend Jonathan It could not but be some content to David in demonstrating his favour to a Lame living Son in thankfulness to his now deceased Father N. B. We may suppose that while all Israel was with David at Jerusalem David consulted with the Chief Captains about a convenient time for fetching up the Ark 1 Chron. 13.1 2 3 4. and until that appointed time all the Tribes went to their own homes After their departure Hiram sends betimes to enter Amity with him and to build him an House to Live in and then it was that David multiplied his Marriages contrary to God's Law Deut. 17.17 to build up himself a living House v. 13 14 15 16. and 1 Chron. 14.1 2 3 4 5 6. This David did to enlarge his Family and to encrease his Alliances with so many considerable Families yet may it well be reckoned amongst David's miscarriages For beside his leaping over the Pale of God's Law in Multiplying his Wives to strengthen himself in the Kingdom as above he was afterward punished in his Concubines He was made saith Peter Martyr to Vomit them up again which he had swallowed down with so much delight chap. 20.3 'T is no good policy to break God's precepts upon any pretence The Fifth Remark is The Second Event of David's Inauguration over all Israel namely The Emulation of the Philistines who hearing of David's splendid Coronation quite contrary to the Tyrians looked upon David's settlement with an envious Eye and took this timely opportunity when all the Armies of Israel were returned home and before Jerusalem was fully fortified they came once and again to the Valley of Rephaim which lies near Jerusalem to catch David at unawares but he beats them back with a sore slaughter both times v. 17 18 19 20 21 22 23 24 25 and 1 Chron. 14.7 to the end Wherein Mark 1. The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David they craftily forbore all acts of Hostility those Seven Years hoping they would destroy one another and so make for them a more easie Conquest of both But now all being ended and Amicably composed unanimously under David they began to fear his growing greatness especially by Hiram a rich King of a neighbour-Neighbour-Nation now entred into a League with him they thought it now high time to bestir themselves which they durst not do before for fear of making both parties of Israel and Judah to unite against a common Enemy-Invading their Land but now they must pluck up this new plant before it were too much fortified both at root and top c. Mark 2. It may be supposed that Achish King of the Philistines who had been so kind to David in the time of his banishment by Saul was now Dead for we read not one word of him in this expedition wherein 't is said That all the Philistines came to find him out and fight against him or if yet alive the other Four Lords of the Philistines over-ruled him now as they had done in Cashiering David and his Men out of their Army when he had Ziklag bestowed upon him Mark 3. So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him and not he them lest they should have for so doing basely branded him with the brand of Ingratitude to Invade them first who had given him such Courteous entertainment in the times of his troubles He will not therefore be the first Aggressor Mark 4. David secures his Forces in the Cave of Addullam till he had consulted God by Abiathar which being done with God's warrant he falls upon the Philistines in the Valley of Giants and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger hence David called the place of this Victory Baal perazim The Lord of Breaches Mark 5. These Philistines had brought their Images into the Field to fight for them in hope of help by them perhaps in imitation of the Hebrews who had formerly frighted them with their Ark among their Army 1 Sam. 4 6 7 8. those Mawmets they left behind in their praeposterous flight to save their Lives or out of contempt because they had helpt them to no better Success David takes and burns them as God had commanded Deut 7.5 25. 1 Chron. 14.12 Mark 6. Those Fool-hardy Philistines will needs stumble the second time upon the same stone spreading themselves again in the valley of Giants doubtless with greater force v. 22. as if they had been of the Race of those Old Giants who waged War against God himself David still not flush'd witht he former Victory depends upon God for Direction God Directs David not to fight them by open War as in the first but now to use a stratagem of Fetching a compass v. 23. God's Promise must be trusted yet the best means must be used Come on them unawares c Mark Lastly The Season of David's Acting God must go before and Man must follow after When thou hearest the sound of a going on the tops of the Mulberry Trees then fall on v. 24. Such a sound as utterly frighted the Syrians 2 King 7.6 shall now fright the Philistines The sound of a
Ivory 1 King 22.39 yet had no thoughts of heart for God and his service but sold himself to work wickedness 1 King 21.25 so durst not devout David do The Second Remark is Nathan's over hasty approving of David's purpose v. 3. before he had well consider'd it in his own mind or consulted with God about it This was Nathan's Private Opinion but not by Divine Revelation which sheweth that the Prophets did not always speak by Prophetical inspiration but sometimes as private Men by an Humane Prudence so came to be mistaken in some matters as 1 Sam. 16.6 2 Kings 4.27 yea sometimes like frail sinful Men as Moses spake unadvisedly Psal 106.33 and Jeremy Jer. 20.14 thus Nathan was under a mistake here saying The Lord is with thee who hath put this motion into thy mind and will be with thee in this Sacred Enterprize 't is a wonder Nathan did not add So far as I now see or know but he rashly spoke it and was punished for his rashness being constrained to a Palinody or Recantation The Third Remark is God suffers not his Servants to lye long under mistakes He comes to Nathan that night to rectifie both his and David's Errour v. 4 5 6 7. from whence Mark First Because this mistake arose from a pious mind therefore God soon discovers it and reveals his will therein Phil. 3.15 yea and the same person that had confirmed David in his mistake by a mistake of his own must now rectifie it Mark Secondly David thought because God had promised there should an House be built him when Israel was once setled in Canaan Deut. 12.10 11. that now the time was come and he was the man whom God had designed to do this great work God therefore tells him by Nathan he had rightly guessed at the thing yet miss'd he both the Man and the Time Mark Thirdly God took this pious purpose of David so well that he accepted of the will for the deed 1 King 8.18 2 Cor. 8.12 nay God doth not only graciously accept it but he doth bountifully reward it v. 10 11 c. here as if David had done the deed saying to him I will see thee well satisfied for the same but I have other work for thee to do 1 King 5.3 Mark Fourthly This Divine acceptance of David's pious purpose as if it had been a performance was signified by God's calling him twice over My Servant David v. 5.8 For at another time afterwards when he had displeased the Lord it was then but plain David Chap. 24.12 Mark Fifthly The Reasons God rendred to David why he was refused to build the Temple as First He was a Martial Man and had shed much blood 1 Chron. 22.9 28.3 not because he was defiled thereby for Fighting the Lord's Battles against his Enemies is a Sacrifice pleasing to God Isa 34.6 Jerem. 46.10 but because the Temple was a Type of the Church built by Christ that Prince of Peace Isa 9.6 therefore saith God I reserve this piece of service for thy Son Solomon whose Name signifies Peaceable 't is more suitable to his peaceable Reign wherein the Righteous shall flourish in abundance of peace Psal 72.7 N. B. 'T was meet the shadow should be suitable to the substance A Second Reason is rendred by Solomon 1 King 5.3 that God had design'd David soon after this transaction to wage war with the Nations round about Israel as is expressed in the next Chapter therefore could he look for little leisure to carry on so great and glorious a Fabrick The Third Reason of God's refusing David for this work is found in this Divine Oracle to David here saying There is no necessity or present haste for building me an House seeing a Tent hath given me content to dwell in ever since Israel's coming out of Egypt and so will be still till my time be come yet as I have been hitherto all-sufficient unto Israel so will be as efficacious for them from the Ark of my presence in the Tabernacle as if it were magnificently fixed in the Temple The Fourth Reason The Oracle of God secretly taxeth David for being too preposterous in his zeal saying all the Judges of Israel were willing to wait for a Divine Warrant to this great work none of them durst undertake it for want of my Commanding Warrant and wile not thou wait also Zeal must be rightly timed 1 Chron. 17.6 N. B. Learned Interpreters observe here that seeing 't is the use of the Scripture not always to relate the whole that is occasionally spoken but gives only the Sum thereof in brief as in Acts 2.40 with many more words did he testifie c. Therefore they think God spake much more to Nathan that he might declare to David not recorded here but must be gathered up elsewhere in Scripture seeming to be spoken at the same time as that First Nathan did render the Reasons to David why God would not admit of his building the Temple which are not related here but in other places as 1 Chron. 22.7 28.9 and Secondly The Conditional Promises Recorded 1 King 2.4 1 Chron. 28.7 were of the same nature with that of 1 Sam. 2.30 and Thirdly Other Passages found in 1 King 8.16.18 25. 1 Chron. 22.8 9. 28.6 all which were spoke at the same time and place After this Divine denial of David's building the Temple the two following parts are First God's Oracle to David altogether Consolatory that he might not be discouraged at this denial c. And the Second is David's Oration or Prayer to God partly Gratulatory and partly Supplicatory as followeth Remarks upon the First Part are First That David might not be too much daunted and become doubtful of his interest in Divine love because of this flat denial of his devout design to build the Temple God comes here to Comfort David against all his discouragements by a commemoration of the many kindnesses both Temporal and Spiritual to him for time past and of those to come also that as he had not so he would not grudge to give unto David as eminent Evidences of his special favour with God Remark Second Particularly God minds him 1. Of the Temporal Favours he had heretofore conferred upon him not only in changing his Shepherd's Staff into a Royal Scepter c. v. 8. but also I have delivered thee out of all thy dangers hitherto from Goliah Saul Doeg and in all thy Battels yea and I have made thee both famous like the Grand Potentates of the World and formidable to all Nations round about v. 9. So that thou needest not doubt of my love to thee tho' I do deny thee this thy desire of building me a Temple 2dly Moreover God tells him for his further comfort and encouragement I have more Temporal Favours to bestow upon thee for the future besides the former that are past namely I will felicitate as well as facilitate thy Reign with both publick and private Blessings
of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
go cut Causes with a Sword but his Design was above theirs or the two Womens reach The Actions of wise Kings oft transcend Vulgar Capacities nor can they comprehend their deep Projects Solomon speaks with some earnestness divide the living Child in two c. ver 25. This Sword shall force Nature to speak in the Bowels of the true Mother which he well knew would work as indeed it did ver 26. She rather chus'd to have her living Son alienated than destroyed by which Motherly Affection Solomon judg'd her the true Mother ver 27. this singular Sagacity of Solomon made good Men Reverence him and bad Men Dread him as a strict Judge ver 28. N. B. 1. All wresters of God's Word 2 Pet. 3.16 Harlot-like lay their dead Fancies in the Bosom of the Scripture the Mother and steal the Living Sense from it N. B. 2. Arminians in dividing Man's Salvation betwixt God's Free Grace and Man's Free Will and Papists 'twixt Christ and Works do according to Salomon's but seeming Sentence never designing it saying give half to the one and half to the other c. N. B. 3. The King of Thrace learn'd this Lesson from Solomon when three Son 's pretended themselves Heirs to the Crown of Cimmoria that King being Dead To decide the Difference he orders them to take up their Dead Father set him as a Mark and which of the three could come nearest his Heart should have the Crown thereupon the Corps was taken up two of them shot with their utmost Dexterity but the third cried God forbid I should seem so cruel to my Father now dead who was so kind to me while living by this the King judg'd him the true Son and both the other Bastards even so are they that dare break the Heart of God as he complains Ezek. 6.9 by Belching out blasphemous Oaths c. such are no better than Bastards c. 1 Kings CHAP. IV. THIS Chapter is a Narrative of the Magnificency and Majesty of King Solomon First The Matter of it both as to his Court and as to his Kingdom and Secondly The Effects of it both as to his own Subjects and as to Neighbouring Nations yea and as to those that were afar off Remarks first upon the matter of Solomon's Majesty and Magnificency as to his Court. First This is most manifestly demonstrated in the excellent order of it both as to Ecclesiasticks to Politicks to Polemicks and to Domesticks he had a most orderly distribution of Offices v. 1 2 3 4 5 6. and Secondly How his Court was most sumptuously provided for with all good things necessary both Animate and Inanimate for food every day to foreign Embassadors which were not a few v. 34. as well as to his own numerous Courtiers ver 7 22 23 27 28. The Second Remark is As to his Kingdom he appointed Twelve Governours over all the Twelve Tribes of Israel who are all named from v. 8 to 19. as all Men of Renown which is a confirmation of what is said that Solomon Reigned over all Israel v. 1. which was more than what his Father David did in the first seven years of his Reign and more than any of his Successors did save his Son Rehoboam only for a short space Chap 12.16 And tho' Israel and Judah enjoyed a sublime Peace under his Government v. 25. both without fear of any foreign Invasions and without Danger of Domestick Divisions yet maketh he all Warlike provisions providing forty thousand stalls of Horses v. 26. for furnishing his four thousand sttables 2 Chron. 9.25 each of which had ten stalls or partitions containing ten Horses at least a piece and tho' this great number seems forbidden Deut. 17.16 and both Joshua and David houghed the Horses they won from their Enemies yet Peter Martyr says Solomon sin'd not against that Law seeing he trusted not in his Horses Prov. 21.31 and he might have some peculiar dispensation from God tho' not Recorded because God promis'd him the greatest Grandeur and the highest Splendor of all the Kings of the Earth as a Type of the Messiah's Glorious Kingdom And this Reign of Solomon was the Golden Age of Israel therefore had they little cause to complain of his yoke after Chap. 12.4 Others are of Opinion That Solomon sinned in multiplying Horses as well as in multiplying Wives c. So Lavater and others affirm Chap. 11.1 2. The Second Part is the effects of Solomon's Magnificency and first upon his own Subjects Remarks upon it are First The Plenty both of Persons and things that Solomon's peaceable Kingdom produced v. 20 22 23. his Subjects did eat and drink plentifully and peaceably as well as himself without fear of foes The Second Remark is Their making merry was not only in one part but in all the parts of the Kingdom v. 24 25. having peace on all sides round about him whose name was peaceabe as Solomon in Hebrew signifies wherein he was a lively Type of Christ that Prince of Peace Isa 9.6 who as he was brought from Heaven with that Song of peace Luke 2.14 so he returned back again to Heaven with that farewell of peace Joh. 14.27 leaving to the World as one well observeth the Gospel of Peace Eph. 2.17 which worketh that peace that surpasseth all understanding Phil. 4.7 N. B. How may Christ's subjects eat their bread with joy and drink their wine with a merry heart when they know God accepts their persons and performances Eccles 9.7 All are accepted in that beloved one Eph. 1.6 and why are they so lean from day to day seeing they are Sons and Daughters to such a King of peace 2 Sam. 13.4 who gives them the white stone and the new Name Revel 2.17 enough and enough to make them everlastingly merry and that in the midst of a thousand Crosses and Casualties The Third Remark is Solomon's Subjects made thus merry not only for a few years but for forty years this mirth continued all the Reign of Solomon v. 21 25. notwithstanding his Apostasy for as God's truth appeared in performing that promise Chap. 3.13 giving him all this peace and plenty So God's love and long sufferance was mightily magnified in this that tho' he so foully fell afterward yet God continued this his goodness to him all his days Indeed God stirred up some Adversaries Chap. 11.14.23.26 but they were such as did more mischief to his posterity than to himself Secondly The Effects upon his Neighbours as well as his Subjects v. 21 24. wherein Mark First All Neighbouring Nations became subjected to Solomon's Dominion as far as to the River Euphrates which was their Coast Northward as God had promised Gen. 15.18 Exod. 23.31 Deut. 11.24 Josh 1.4 as the Land of the Philistines was their Coast on the West and Egypt on the South Numb 34.3 4 5. all the Kings that bordered upon Israel became subject to King Solomon Mark Secondly All the adjacent Kings of Moab Ammon Edom Syria c. which David subdued
He consults with the Elders how to order his Matters this gained him much Honour among them not acting Tyrant-like with sic volo sic jubeo So I Will and Command without asking Counsel or Consent He appointed Singers unto the Lord being sure of the Victory before hand his Faith had a certainty of it lodged in his Soul believing God upon his bare Promise and that against Sense in things invisible and against Reason in things incredible for as to God so to true Faith all things are present Hebr. 11.1 and all things are possible Isa 45.11 19 c. N. B. He set those Singers saith Vatablus in their Sacred Habits as if they had not been at Battle but in the very Temple it self and he placed them before the fighting Men of the Army as if no need of striking one stroke but it should suffice saith Piscator to sing the 136 Psalm which they sang throughout as they marched along and which saith he was seemingly ridiculous to humane Reason in their marching against a mighty Multitude of a potent Adversary with a musical Pomp c. but Jehosaphat did thus by divine Direction and it had answerable Success Osiander observeth here that God oft begins his most glorious Actions after a childish manner God chuseth foolish things to confound the wise and base despised means to do great things 1 Cor. 1.27 28. Remark the Third upon the Concomitants is upon this holy singing Praises to the Beauty of Holiness God sent such a frantick Fury into the Enemy that they sheathed their Swords in one anothers Bowels ver 22. Where 't is said The Lord set Ambushments against them Piscator saith This was an Ambushment of Angels whose service God makes use of to slay the Enemies of his People as 2 Kings 19.35 Vatablus c. say Those Angels appeared in the Visage of Ammonites and rising as out of an Ambush set upon and slew the Moabites they thus mistaking the matter and thinking it had been done by their own Men they furiously break forth into mutual slaughters one of another N.B. The Dutch Annotations say God sent such a Spirit of Confusion among them that they took one another to be their Enemies so vain are all Attempts of Men against God who needs no other means to destroy his Enemies but themselves their own Mistakes and Passions which he can when he pleaseth arm against themselves So cause Sedition c. Osiander Masius Menochius c. say It was an Ambush of their own Army design'd to fall upon the Jews by a Surprize but finding so many of the Ammonites and Moabites slain by the Angels they verily thought God over-ruling the Matter that it was done by the Edomites so they utterly destroyed them ver 23. and then fell foul one upon another Remark the Fourth When Judah came to the Watch-Tower upon the Cliff of Ziz ver 16. they saw the Enemy cut in pieces like meat to the Pot as Ziz signifies ver 24. and all this being done by their own Hands and by the Hands of Angels as the great God had ordered it before Jehosaphat or any of the Jews could come up to strike one stroke N. B. Oh who would not fear thee thou King of Nations Jer. 10.7 Learn hence how we may be freed from our spiritual Enemies not by our own might and merits but by Faith in Christ who hath made us more than Conquerors Rom. 8.37 that is Triumphers 2 Cor. 2.14 The Third Particular is the Consequents hereof which are Four Remark upon the First is The Jews taking the Spoil of their slain Enemies ver 25. who came against them more like to a Triumph than to a Battle bringing with them Gold Rings Gold Chains Chains of Pearl Precious Stones Jewels c. possibly say some to corrupt some of Jehosaphat's Officers c. Such was their self-confidence in their Multitudes yea so much was their Rechush Hebr. which sounds like Riches that they were three days in gathering the Spoils and found more than they could carry away and all this they got saith Grotius without either Sweat or Blood in Battle Remark upon the Second is Jehosaphat's Thanksgiving for this Rich yet easie and bloodless Victory ver 26. This he did upon the fourth day while the mercy was yet fresh our praising God ought to be hastned no part of the Thank-offering might be kept till the third day Levit. 19.6 7. and 7.15 17 18. Eaten Bread is soon forgotten David pays his Vows Just now Psal 116.14 and Jehosaphat gave thanks upon the very ground where he had the Victory calling it Beruchah signifying there he blest the Lord called the Valley of Jehosaphat ever after Joel 3.2 12. for a memorial of this great Mercy Remark upon the Third is His Triumph ver 27 28. Jehosaphat in the forefront returns with joy to Jerusalem and thought it not enough he had blest God once at the first upon the very place but three days after doth he it more solemnly the second time in the Temple at Jerusalem There they had poured forth their solemn Prayers and at Jerusalem also they would render and return their solemn Praises unto God for hearing their Prayers Remark upon the Fourth is His Tranquillity after this Triumph ver 29 30. the report of this glorious Deliverance made all sorts of Enemies far and near to fear Jehosaphat as had been done to fear Joshua Josh 2.10 11. So his God gave him rest round about Reigning above Four Years after this but was not able to remove the high places the People by long Custom being so wedded to them ver 31 32 33. Tho' as Junius observes this good King did his utmost to reclaim them 2 Chron. 19.4 c. The Second Part of this Chapter is Jehosaphat's Infelicity after all this wonderful Felicity He falls into his former faults again ver 34 35 36 37. Mark 1. His Father Asa was a good Man but this Son of his was better for he Repented when he was reproved 2 Chron. 19.3 4 5 c. but his Father raged at the Reprover and put the Prophet into Prison as is above observed Mark 2. Yet this good King relapses into the same Sin for which he had been so sharply Reproved Chap. 19.2 in joyning himself with Ahaziah who is stigmatiz'd for doing very wickedly probably this he yielded unto 1. From his facile Temper unable to withstand the Solicitations of his near Relations 2. This was only in a Case of Commerce and Trade and not in a War as with Ahab therefore he might look upon it as a little more lawful yet for this he was smartly reproved both by God's Prophet ver 37. and by God's Providence 2 Kings 22.48 which Navy the Lord broke by a Storm out of Faithfulness to Jehosaphat Psal 119.75 For at first he consented that his Ships should go with Ahaziah's to Ophir for Gold but as some say they miscarrying he therefore would not hearken to a second Motion 1
below his Father saying My Father is greater than I. Joh. 14.28 tho' equal with him Phil. 2.6 but 2. below the Angels Jesus was made a little lower than Angels Heb. 2.9 And 3. below Men 't is said of him I am a Worm and no Man Psal 22.6 Yet lower 4. below Worms also for a live Worm as well as a live Dog is better than a dead Lion Eccles 9.4 Yet Christ step'd down into the state of Death and was buried and so was designed to be Meat for Worms had it been possible for that Holy one to see Corruption Psal 16.10 The Second Part of this History is the Account of Hezekiah's Sin after his Sickness and Recovery ver 12 13. Remark the First Is the Commission of his Sin wherein Mark 1. In what Matter he Sinned ver 12. namely in Entertaining the Embassadors of Babylon being taken and tickled with their Company and Courtship It seems this Baladan which signifies a Masterless Man or Lord was the first that raised up the Babylonian Monarchy upon the Ruin of the Assyrian who hitherto had been but a Vice-roy under it and knowing saith Lavater how Hezekiah was an highly-provok'd Adversary to the Assyrian Empire therefore sent he a Rich and Royal Present with Letters to Ingratiate himself and to oblige Hezekiah's Assistance in his present Project to wit of casting off the Assyrian Yoke which soon after this this Baladan did by Rebelling against Esar-Haddon now weakened by the late loss of so huge an Host and the said Fraction in the Royal Family in the Murder of Senacherib and the Banishment of the two Murdering Sons N. B. 'T was the Father's Blasphemy saith Grotius that quite blasted the Assyrian Monarchy Now did this Baladan bereave weak Esar-Haddon the Son both of his Kingdom and of his Life and Usurp'd the Throne in his stead Hence we read no more here of the King of Assyria but of Babylon only after this Mark 2. The Pretence was an Enquiry after this late Prodigy for the Babylonians worship the Sun for a God as well as the Persians and the Astrologers of Babylon above all other Nations must needs take notice of this miraculous Motion and hearing that the Sun their God had so highly honoured Hezekiah in taking so many Steps backward to become a Sign of his Recovery from Sickness therefore are those Embassadors sent to Honour him also with a Visit and a Present and to make more enquiry after this Wonder wrought in Heaven by the God of Israel 2 Chron. 32.31 and seeing it was done for Hezekiah's sake they thought him more than a Mortal Man Those Messengers saith Menochius were Men well skill'd in Coelestial Motions Mark 3. When God left Hezekiah to himself withdrawing the Assistance of his Holy Spirit from him and suffered Satan with his Temptations to draw forth this good King's Corruption he likewise had some over-weaning Reflections upon himself also thinking himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8.9 above the rate of an ordinary Mortal Man therefore 't is said He rendred not again his Returns were not answerable to his Receipts but his heart was lifted up to wit with Pride Self-conceit and Ostentation 2 Chron. 32.25 So that he Acted like some petty-God within himself gratifying those Embassadors in what they came about yea proudly and foolishly shewed them the House of his precious things for now Gold-thirsty Babylon knew where to fetch a fat and a fit Booty He being puff'd up with the Honour they did him In this manner he sinned c. Remark the Second In this Second Part is his Correction for his Sin Mark 1. No sooner had he shewed them all his Wealth got by the spoil of Senacherib's Camp and by the many Gifts from all Nations to him as to the World's Wonder for the Sun 's running backward for his sake but God most graciously sends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart and to Humble him ver 14. Mark 2. How prudently the Prophet proceeds with him by such Interrogatories not for Information of himself but for Conviction of the King who Answers him These Men came from Babylon which is said to be distant 680 Miles from Jerusalem N. B. Whereby we may understand how far the Jews were carried Captive out of their own Country But what have they seen ver 15. after whence came they and what said they The King Answers fairly to the Prophet without mincing the Matter but telling the whole Truth Mark 3. The Prophet replies in the Name of the Lord to make the King mind the Message more ver 16. telling him that he had 1. made a foul Forfeiture of all his fair Treasures by his Pride which God abhors and by his Ostentation in shewing them and by his Ingratitude taking that Honour to himself which he should have wholly given to God and by his Ambitious Abuse of God's Gifts having his Heart strangely lifted up with those Heavy Metals not as good Jehosaphat's was lifted up for God and Godliness in a zealous Reformation 2 Chron. 17.6 but 't is in a way of Self-Admiration for that not only Nations near to him had brought him Rich Presents 2 Chron. 32.23 but also that the King of Babylon so far Remote had now made a League with him whereby he thought his Mountain so strong he could not be moved as Psalm 30.6 Mark 4. Not doth Isaiah only denounce this sad-Judgment that his Palace shall be plundred of all those precious Treasures ver 17. but adds also 2. That his Children and Grand-Children should likewise be carried into Captivity ver 18. where their Bodies shall be subject to Slavery and their Souls to Idolatry in an Heathen Country which must needs be very grievous to so good a King especially for so seemingly a light offence N.B. But by this we learn what an High Provocation to God is our Privy-pride Creature-confidence c. Remark the Third Is his humble Submission to this severe Sentence ver 19. Mark 1. 'T is said Notwithstanding Hezekiah humbled himself for the Pride of his Heart when left of God c. 2 Chron. 32.26 31. now God comes again and blesseth the Preaching of the Prophet so to him as to give him a sight and sense of his Sin Insomuch that as Vatablus saith God made him a gainer by his Sin for as his Pride had puff'd him up with his glorious Victory over Senacherib with his miraculous recovery from sickness and with his prodigious Wealth so now see how his Heart was humbled and became as lowly as it had been lofty Mark 2. True Humiliation is a blessed Means to prevent God's Indignation He kisseth the Rod saying Good is the Word of God 't is no more than Justice my Sins deserve no less I bless God that it is no worse for here is Mercy mixed with Justice that this Wrath shall not come in my Days 2 Chron. 32.26 but I shall have Peace
this he dateth in the twelfth Year of his own Captivity which at least was the twentieth of the first Captivity Ezek. 1.2 The City and Temple had been burnt one Year and five Months before this Messenger came to Ezekiel Mark 3. Ezekiel saith that in the five and twentieth Year of Jechoniah's and his own Captivity which was the thirty third Year of the first Captivity and of Nebuchadnezzar's Reign the Lord shews him a new and more glorious Temple than that which was burnt being bigger than all the old Jerusalem and a new Jerusalem bigger than all the Land of Canaan Ezek. 40.1 c. who after the Defeat of Gog and Magog in the foregoing Chapters described brings a new Prophecy in his last nine Chapters concerning the Christian Church and the Spiritual State and Constitution of it all under Typical and Figurative Representations Thus the Wiser of the Rabbins understand those Chapters not of Earthly Accommodations according to the Letter but of Heavenly Accomplishments in a Spiritual and Mystical Sense And thus John the Divine doth Interpret them Rev. 21. and 22. Chapters of an Heavenly Jerusalem that Mother of us all both Christian Jews and Christian Gentiles c. Mark 4. Ezekiel Records Ezek. 29.17 c. How in the twenty seventh of his Captivity which was the thirty fifth of the first saith Junius Nebuchadnezzar had lately taken Tyrus which cost very dear even thirteen Years Siege saith Grotius this Year God gave him Egypt as his Wages for his Soldiers hard Service ver 18 19 20. the King of Egypt was the only Potent Prince that now stood against him Jeremy's Cup having gone round to subdue all other Nations and Egypt being subdued likewise saith Lavater now is Nebuchadnezzar in the thirty sixth Year of the Captivity the most absolute and universal Monarch of all the World and is become the golden Head a Tall Tree towering up as high as Heaven he grows proud and will be worshipp'd as a God in the second Year of his entire Monarchy Dan. 2.1 the three Nobles now forty Years old so improperly call'd Children deny it yet are delivered Dan. 3. the Tree is cut down and he is sent a Grazing among Beasts for seven Years in Madness and Misery Dan. 4 and then restor'd to his Wits and to his Throne N.B. Most famous is the History of the thirty seventh Year of the Captivity of Jehoiakin or Jeconiah recorded in 2 Kings 25.27 to the end and Jer. 52.31 32 33 34. which sacred Records joyntly afford us many Remarks As First This thirty seventh of Jeconiah was the forty third of the first Captivity for Nebuchadnezzer was struck with his Madness by the Hand of Heaven which began in the thirty sixth Year of the first Captivity and of his Reign when he was come to his Aâ—â— the highest Pitch of his Elevation Dan. 4.4 that was the Year of his Triumph and then had he the Vision of his Downfal ver 30 31 32 33. His Disease was not only a Phrenzy but also a Lycanthropy saith Dr. Willet for beside the bruitish change of his Mind his Body was much changed in Living and Feeding among Wild Beasts and though he was not transformed into a Beast yet was he so deformed that the Beasts took him for a Beast as going upon all four and feeding as they did and though in shape d ffering from them yet might they look upon him as a Monster among them Thus was this proud Prince cast down from his highest Pinacle of Pride He who had driven so many People out of their Countreys is by a just Judgment of God driven out of his own Kingdom and from all Company of Mankind and this was done by his own Courtiers when they saw him begin to be Mad lest he should do much Mischief by his Madness and now for his brutish Conditions He now hath the Brutes for his Companions c. N.B. He who was wont to be fed with the Daintiest Fare He now eateth Grass as an Ox instead of his Purple and Royal Robes He is now cover'd all over with ugly Hair and shaggy like a Beast or thick and black like Eagles Feathers and his Hands that had held the Royal Scepter which gave Commands to all the World are now deformed with long and sharp Nails like Birds Claws so that in the whole of his Shape he came nearer to a wild Beast than to a Man yea for his precious Ointments he is now wet with the Dew of Heaven and all this for seven Years together so long was God in taming this sturdy Rebel which being added to thirty six the Year of his profoundest Pride make up the number of forty three being the forty third Year of the first Captivity Remark the Second When those seven Years were expired in God's hiding Pride from him Job 33.17 which could not be soon nor easily done as when some Vital Part is corrupted the Cure is difficult and long in doing then was the merciful God pleased who had by a Miracle of Mercy hitherto preserved him from being worry'd by wild Beasts to restore him to the use of his Reason causing him to lift up his Eyes to Heaven with which he had for seven Years look'd down altogether to the Earth and so much Religion God gave him as to acknowledge God's greatness his own vileness and the Worlds nothingness Dan. 4.34 35. then did his Lords and Counsellors by the Direction of God and Daniel faith Calvin come with Compassion to him ver 36. yea such as had before despis'd and rejected him when they saw his former Splendour and Majesty return'd by the great God upon him they came creeping to him and by an universal Consent of his both Peers and People he was reinvested in the Throne and became the most August and Magnificent King upon Earth and his Kingdom was therefore call'd the Lady of Kingdoms Isa 47.7 8. after this He Reigned two Years Praising the God of his Mercy Dan 4. ver 47. and then Died. c. Remark the Third 'T is expresly affirm'd that Jehoiakin or Jeconiah's Head was listed up in the thirty seventh Year of his Captivity but the Day of the Month is rendred doubtful because 't is said to be done on the twenty fifth Day Jer. 52.31 and on the twenty seventh Day 2 Kings 25.27 here 's a double Date and therefore the one is to be doubted Hereupon Capellus saith there must be lapsus Librarii in one of those Dates But Buxtorf answers 't is better to acknowledge our own Ignorance than to accuse the Sacred Text of Corruption for the Decree at Court for his Advancement might be on the twenty fifth Day and the Execution on the twenty seventh or he was brought out of Prison on the former Day saith Learned Lightfoot and promoted above all Kings c. on the latter Day and his Head is said to be lifted up or magnifi'd in Chaldee because as a Captive King Demisso capite ambulabat he
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
was committed to those Levite-Porters ver 30.45 saith Masius to keep the Temple free from pollution they took care that themselves and the People might be kept in all purity for the Worship of God according to the command of David and Solomon And thus they Revived the old and good Reformation ver 46 47. N. B. Assuredly it concerns Gospel-Ministers who are God's Porters to keep the Gospel-Temple the Church as clean from pollution both by any Persons and things that they may not pollute it c. Nehemiah CHAP. XIII THIS Chapter consists of Four Parts namely Of four Maladies that molested the Reformed Estate of the Jews during Nehemiah's Absence from Jerusalem and of as many Remedies whereby Nehemiah Removed them all upon his Return The first Malady was the Violation of the Temple described in its four Adjuncts as done 1st Impiously ver 1 2. 2ly Seditiously ver 3. 3ly Impudently by Eliashib the High-Priest whose Office was to keep it Sacred ver 4 5. And 4ly It was done Craftily in taking occasion of Nehemiah's Absence ver 6. Remarks first upon this first Malady are these as First Nehemiah is twelve Years Governour of Judea saith Dr. Lightfoot before he returned again to the King of Persia for he went to Jerusalem with his Commission from the King in the Twentieth Year of Artaxerxes Darius Chap. 2.1 and returns again into Persia in the Two and thirtieth Year of that same King Chap. 13.6 In this Term of twelve Years Time Nehemiah accomplish'd all he judg'd necessary both for the Peace and Piety of both Church and State and then returned according as he had been appointed Chap. 2.6 'T is generally judged that Nehemiah stay'd but the space of one Year in the Persian Court so Ulekets Jomim Hebr. the end of Days ver 6. is Interpreted by Vatablus c. because a compleat Year consists of all its number of Days So 't is taken Exod. 13.10 Levit. 25.29 Numb 9.22 c. Remark the Second In this Interspace of Nehemiah's one Year's Absence from Jerusalem Eliashib had prophaned the Holy Temple ver 4 5. who having by his High Office the Oversight of all the Chambers in the Temple and thinking he might do what he listed without controul in Nehemiah's Absence he prepareth a great Chamber by taking down Partitions saith Piscator and laying many little Chambers of the Levites all into one and he furnished it also for entertaining his Friend and Ally Tobiah a most invetrate Enemy to God's People but one slye and subtile seeking to insinuate himself by allyances and swasive Letters c. wherewith he had corrupted this pitiful High-Priest so far as to lodge Tobiah when he came to Town thus near him for more free and secret communication with him in so private a place where the People might not come Thus from this prophane High-Priest not only the Temple it self became prophaned but also Prophaneness went from him the Head into all the Body of the Land Jerem. 23.15 as appeareth in the three following Maladies N. B. And thus the Sins of Teachers are well called Teachers of Sins c. Remark the Third This wicked Fact of Eliashib hath here a fourfold Aggravation as 1st 't was Impious ver 1 2. being done in despight of the Divine Law which prohibits any Ammonite especially such an one as Tobiah was to come into the Congregation of God for ever Deut. 23.3 4. if not Proselyted yet this prophane Priest prophaned God's Law 2ly 'T was a Seditions and Factious Fact ver 3. because 't was done without the consent of the People and quite contrary to that Solemn Covenant into the Bonds of which Nehemiah had lately brought both Princes and Priests and the People universally Chap. 9.8 and 10. all 3ly 'T was an Impudent and most Audacious Action that he who was High-Priest and should therefore have been the Belweather in that Glorious work of Reformation as he had been in the Citie 's Reparation Chap. 3.1 should now degenerate so as to become the Ringleader to this sordid Deformation in daring to cast forth those Sacred Provisions for God and his Levites to make room and receive the prophane Houshold-stuff of Tobiah to whom he was now Allied by Marriage ver 4 5. 4ly 'T was a Crafty and Fraudulent Fact in committing this Sacrilege having the opportunity of Nehemiah's Absence and thinking saith Wolphius he would no more return to Jerusalem to Reprove him and redress it The Remedy to this first Malady falls next under Observation Remark the First Nehemiah's Return to Jerusalem ver 7. He thought a whole Year as the same Phrase is used Jer. 25.29 was time long enough wherein to pay his due Homage and shew his dutiful Respect to his kind King of Babylon so call'd here because the Persian Monarchy had now quite swallowed up the Babylonian and now their Kings took the Title of it to themselves and to Negotiate Matters in the Persian Court for the weal of his own Nation Now having been thus long executing his Office of a Courtier saith Grotius in the Persian Court he longeth to return to Jerusalem for there was his Heart but was afraid having been twelve Years absent to ask again leave for his farther Absence saith Piscator so he imployed some other great Courtier to ask it for him and this sense Nishalti min Hammelek Hebr. being of the Passive Voice will the better bear as if the King being informed by his own Favourite and Nehemiah's Friend how desirous he was to be with his own People willed him to return to his Government Remark the Second Nehemiah no sooner had got his Conge de lier or Commission at Court but he hastens to Jerusalem tho' he lacked nothing for himself at the King's Court. N. B. Patriam quisque amat non quia pulchram sed quia propriam Every Man naturally loves his own native Country not so much because it excells others but because it is his own proper Soil where he breath'd his first breath Nescio quâ Natale solum Dulcedine cunctos Ducit saith Ovid. Every Man hangs homeward N. B. Hadad had all things to make him happy in Pharaoh's Court however saith he let me return home 1 Kings 11.22 and so Nehemiah needed nothing with Darius nevertheless his heart hangs Homeward and he hastens thither Oh that our hearts could hang and hasten to our Heavenly Home where there is a confluence of all Comforts whatever the heart wishes or need requires Heb. 11.14 16. 2 Pet. 3.12 Remark the Third Learn we here how great is the loss of a good Governour tho' but absent for a little time None of those Corruptions crept in by any Connivance of Nehemiah while he was present but all Matters seem'd exceeding well settled before his departure into Persia both in Church and State Therefore one may well wonder how in less than one Year's time so many weighty Matters shoul'd become mis-managed as appeareth by this first and all the other
Paul and the rather because the Jews had informed the Emperor against him Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul not daring to trust him among the malicious Jews This was a marvelous good providence of God for Paul's preservation Thus God sees and smiles he looks and laughs at all the Plots of the wicked against the godly Psal 2.4 and 37.12 13. and 52.6 and 59.8 yea he laughs them to nothing Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator 1 Pet. 4.19 He judgeth righteously c. The fourth Remark is To be loaded with Calumnies hath been the common and constant condition of God's Servants continued along under all times of both the old and the new Testaments as is easily obvious to every ordinary observer of the sacred Story So 't is here the Jews stood round about Paul the prisoner and laid many and grievous Crimes against him which they could not prove ver 7. Acts 25. it seems tho' Festus would not grant that which those Incarnate Devils called a Favour namely an Opportunity of killing Paul in his Journey to Jerusalem yet yielded he that the worst of them who were able to Travel might do their best against him in his Tryal at Caesarea ver 5 6. whether he hastened for that purpose N.B. Now the Court conveneth the Judge sits upon the bench and the prisoner is brought to the barr the Jews accuse him of three Heinous offences as appeareth in Paul's answer to them the first Crime they charged him with is his Breaking the Law of God Professed by the Jews the second is his Prophaning the Temple of God and the third was he had Committed high Treason against the Emperour Nero none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence were it sufficient to Impeach no man could be Innocent c. The fifth Remark is The Servants of Christ are happy in their own Innocency while their Adversaries render themselves so much the more unhappy by how much the more they do belye them and most wrongfully calumniate them As they did Paul here who from his own Experience spake that the Ministers of the Gospel must pass through evil report and good by honour and dishonour yet keep their Integrity 2 Cor. 6.48 N.B. Hearing evil for doing well said that Martyr is writ upon Heaven 's Doors Reproach is the rude reward of a Religious Righteousness Hence Luther became proud of his Reproaches saying Superbus sio quod vid eo nomen pessimum mihi crescere c. Paul easily wipes of these three Reproaches answering that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account and 3. He never had taught any Rebellion against Caesar nor acted any thing to disturb the Emperour's Government ver 8. None of which affirmations his Enemies were able to disprove The sixth Remark is Carnal polititians care not to consider oft times what is Righteous in it's own nature so much as what is of use for their present purpose be it right or wrong as Festus here like Felix before him was willing enough to do the Jews a pleasure verse 9. with chap. 24.27 Paul probably perceived that Festus was now warping towards popularity in asking wilt thou go up to Jerusalem c Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him by making this offer to Paul whom he could not command to make the Jews his Judges being a Roman Citizen therefore saith Paul to him I am now before Caesars Tribunal whose Vice-gerent thou art and who only ought to Judge a Citizen of Rome ver 10. begging no favour but justice Appealing to Caesar himself from this partial Judge ver 11. This he might challenge from the suspicion of Festus as his Roman priviledge and this he did for these Reasons 1. To make Caesar more favourable to himself and to other Christians 2. Because he apprehended it far more safety to himself and to the Church and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal Acts 23.11 which extrrordinary information of his going to Rome could not but be a mighty support and strong consolation to him in his intervening conflicts and Festus was glad of this appeal that without peril on the one hand and ill-will on the other he might quit his own hands of such an Intricate affair which he understood not ver 12. The seventh Remark is God will not be wanting to his Servants in straits but will dispose of matters in order to their Deliverance when it may conduce to his own glory and their good Thus it is here ver 13 14 15 16 c. King Aggrippa must come to congratulate Festus who must declare the case of God's oppressed Servant to the King how the Jews at Jerusalem desired Judgment against Paul Indictâ causâ without a fair hearing on both sides Festus must condemn this by the light of nature and of nations to be an unjust desire and quite contrary to the Roman Custom especially against a Roman Citizen by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for yea and God's design of Paul's publishing the Gospel at Rome it self according to the Divine Revelation Acts 23.11 was likewise hereby promoted Thus the Lord will be seen in the Mount for his distressed Servants when it will have a tendency to his honour he will raise up some Festus or other to open the oppressed man's Cause as God did the Chief Buttler in the cause of Joseph Gen. 41.9 c. and Jonathan in David's cause 1 Sam. 18.3 and 19.2 c. The eighth Remark is 'T is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard and not permitted to make his best defence for himself c. This baseness was below the Roman Gallantry while Pagans v. 16. The accusers must stand face to face to the accused NB. The Roman manner was The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand The Plaintiff had three hours allotted him the Defendant had six and if he were cast yet was he not given up to his Adversaries to be punished at pleasure as those Jews would have had Paul here but as the Judge appointed it Nor was this manner of administring Justice only according to the excellent Law of the Romans but also according to that more excellent Law of the Jews given to them by God himself Deut. 21.4 Nay the contrary practice was against the Law of nature and of all nations yet such a Diabolical Spirit of
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
Shushan upon some important Errand doubtless for the good of their Countrey because they took that tedious Journey in the dâ—â—th of Winter in the Month Chisteu the middle of our November ver 1 2. of these he asked how it fared with God's Church which was his chiefest Care and Hanam a Gracious Man according to the Notation of his Name relates to him the afflicted Estate of the City of God Its Walls remain'd still broken down and its Gates that had been burnt down by Nebuchadnezzar were still unrepaired ver 3. N. B. Juniuâ— and others observe that Cyrus gave them Power to build the Temple but not the Walls c. for fear of a new Rebellion and though the Jews Adversaries accus'd them to the King that they were Building the Walls Ezra 4. yet was it a false Accusation Therefore may it well be wondred at how so many thousand Levites besides many Citizens of all Sexes and Sizes could live there in safety from the Samaritans their deadly Enemies without casting up some Bulwarks saith A Lapide because to keep a continual Watch and Ward round about the City seemeth too great a Charge for such few Citizens as yet did inhabit it seeing so many Jews were not yet returned and Comestor adds here that many Murtherers broke in upon them in the Night-Time and slew many of them plundering their Houses c. Remark the Fifth Nehemiah's Sympathy with his Suffering Holy City Jerusalem ver 4. this good Man no doubt had as he was a Courtier in the King's Palace a whole Confluence of all Creature-Comforts for himself yet could he find no more Content in them all than Haman did in all his but with a baser Mind Esth 5.11 13 〈◊〉 this avail'd him nothing so long as it went ill with Sion he was even sick of the Affliction of Joseph as well as Grieved Amos 6.6 N. B. No sooner had Nehemiah heard from these Messengers the Malady of the returned Jews how they were the Samaritans scorn for their living in an unwall'd City and would have been their ruine but for fear of offending the Persian King then he puts himself in the posture of a Mourner sitting down upon the ground covering himself with Ashes saith Masius and mourn'd Rabbim Jomim Hebr. many Days with Weeping and Fasting to shew his deep sorrow of Heart and to prepare himself the better for Prayer Before the God of Heaven which shews saith Wolphius how much he differ'd from the Religion of the Persians who worship'd the Sun c. and with his Face turned toward the Temple saith Sanctius see 1 Kings 8.44 48. Dan. 6.10 N. B. 1. From It came to pass c. Humane Affairs fall not out by Hap hazard or by Chance as the Vulgar saying is but by the Wise All-disposing Providence of God which was a special Cause that these good Men met together here and by mutual Conference kindled like Live-Coals one anothers Affections and that thereby a Remedy might be provided by that Divine Providence against the Malady c. N. B. 2. So great was this good Man's Grief for the Churche's Calamity that he could not stand under it but sinks down to the Earth yet hath his Heart lift up to Heaven that high Hill from whence he look'd for help Psalm 121.1 2 3. The reproach of the solemn Assemblies was such a burden to him Zeph. 3.17 18. that it kept him in this mournful Posture not only many Days but for three Months or more in preparing himself to Petition the King Chap. 1.1 2. and 2.1 Remark the Sixth Nehemiah's Prayer to God for an effectual redress of that great Grievance and for an acceptable Address to the King for it Mark 1. The Preface of his Prayer ver 5. Anna Jehovah Hael Hagadol Hebr. I beseech thee most great God c. Wolphius observes this Word Anna implies a pressing Necessity as well as a bare intreaty and that he might be Trusting as well as Trembling he describes God by his Goodness as well as by his Greatness saying Lord thou hast ever kept Covenant with thy People surely thou wilt not break it now with those that have but a spark of Love to thee in them Thus hath he here Faith in God as before he had Love to God's Church Mark 2. He sheweth himself a true Member of the Church of God ver 6. If one Member suffer all the Members suffer with it 1 Cor. 12.26 so did Nehemiah here in the substance of his Prayer pressing hard upon God for his Audience to his Servant while he was spreading the sad Case of his distressed Brethren and Confessing his own Sins and the Sins of his Fathers as well as the People's This he insists upon with earnestness that having got off the Guilt of all their Sins he might with more Courage and Comfort deprecate God's Judgments and more easily desire and obtain God's Mercy c. Mark 3. He prevents an Objection ver 7. acknowledging it very true that they were altogether unworthy of any Divine Favour for he saith in corrupting we have corrupted our selves against thee Hebr. Chabul Chabalenu Lak we have bedirtied our selves most filthily as Chabul signifies 1 Kings 9.12 13. so have bound over our selves unto thee to be punish'd as Dirty Sinners deserve no better for we have broke all thy Bonds Moral Ceremonial and Judicial Laws and cast all thy Cords from us as Psalm 2.3 thus he lays load on their Sins to preoccupate God as it were from saying I will shew Mercy no more c. Judg. 10.13 14. Mark 4. He confirms his Faith in Prayer with God's Promise ver 8 9. putting him in Mind of what God had promised by Moses Deut. 4.29 30 31 32. and 30.4 and by Solomon 1 Kings 8.48 N. B. Man cannot carry God's People farther than that God can fetch them back again even from Indea c. now Nehemiah doth not cry here Remember Lord c. as if God could really forget N. B. 'T is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectum 't is spoken Metaphorically after the manner of Men but must be understood according to the Majesty of God who only seems to forget as Man really may when highly provoked by his People as if they never had been his People nor made them any Promises N. B. In this Case God gives his Prophets and People leave to be his Remembrancers Isa 62.6 7. Thus David did with success Psalm 119.49 and thus Nehemiah doth vigorously and speeds accordingly Mark 5. He pleads not only God's Interest in his Church and his Relation to them but also it was God's Honour to save them saying as Wolphius saith seeing Thou art our Lord and we thy Servants thou art our King and we thy Subjects ver 10. therefore thou art concern'd in Point of Honour to save us so every Master will Work to his Power for saving his Servants and every King will do no less for his Subjects And if