also in sano sensu even God himself as before Oh how oft have the sincere Repentance and the fervent and faithful Prayers of Gods People even disarm'd as it were Gods Indignation when they have stood in the Gap and in Gods way coming out of his place seemingly to destroy them And God still deals with his Servants as he did with Jacob here in all our probational Temptations he oft exerts and exercises more of his own power in us than he doth expend or let out against us for Gods Tempting of us is only for our probation but Satans is always for our perdition When God seems to shove us downward with one hand he still doth shore us upward with the other and is graciously pleased also to give us the Honour of his own actings in us thus he honoured Jacob as if Jacob had overcome God by some strength of his own whereas it was altogether only a borrowed strength which God lent him wherewith to overcome himself yet Jacob shall have the Honour by God saying thou hast power over me and thou hast prevail'd against we even in that which seem'd to be against Gods Honour and Tantamount for Gods Dishonour What else could it seem to amount to seeing the strong God seem'd to be master'd by a weak Man And thus God graciously honoureth the true Children of Jacob with the Honour which indeed pertaineth to himself giving us the Glory of his own Actings in us Isa 26.12 for 't is not we that liveth and acteth but 't is Christ that liveth and acteth in us Gal. 2.20 when ever we overcome our real Enemies Flesh World and Devil or God himself who sometimes may seem to be our Adversary in some of his severe Dispensations 't is Christ alone that doth all good in us The Inference from hence is Oh that we had Jacob's Valour in our wrestling work we could not want Jacob's Victory We must not only be praying Souls having the Dumb Devil cast out Mat. 9.32 33. and 12.22 Acts 9.11 but we must learn also to wrestle in Prayer as Jacob did here whose wrestling was by weeping and whose prevailing was by praying Hos 12.4 His Prayer was earnest Prayer as Elijah's was straining every String of his Heart in his wrestling work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.17 he pray'd a Prayer he did not only pour out his Speech but also his very Spirit not his words only but his very Heart and Soul also as David did himself and desireth us to do Psal 62.8 It was no cold careless formal perfunctory Prayer but 't was Earnest and Effectual or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies it was a well-wrought Prayer How did Daniel pray himself sick Dan. 8.27 Nehemiah pray'd himself pale Neh. 2.6 Hannah pray'd striving with such a strange motion of her Lips that old Eli beholding her thought her verily to be drunk 1 Sam. 1.13 Elijah afore-named strained all the Strings of his Heart as well as stretched all the Sinews of his Body by putting himself into that unusual and unnatural posture of holding his Head down between his Legs 1 Kings 18.42 Yea lastly how did Christ himself pray himself into an Agony Luke 22.44 And we are accordingly bidden to strive in Prayer even to an Agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.30 Solomon saith Whatever thy hand findeth to do do it with all thy might Eccles 9.10 Thus his Father David danced before the Lord with all his might 2 Sam. 6.14 and surely he much more Prayed before the Lord with all his might yea he gives this account himself of himself that he prayed with his whole heart soul and strength Psal 119.2 58 145. Psal 9.1 111.1 138.1 where his prayers to and his praises of God were entire with his whole heart and therefore very effectual and energetical Thus Sampson when he pull'd down the Pillars of Dagons Temple bowed himself with all his might Judg. 16.30 and so should all the Sons and Daughters of Jacob be like their Father Jacob here be all right wrestlers they should strain and stretch their strength to the utmost in their wrestlings with God by prayer they should indeed be like the Sun when he goes forth in his might Judg. 5.31 yea shew a Princely Spirit therein as Jacob did here Gen. 32.28 Hos 12.4 and as Job saith after him As a Prince would I go near to God Job 31.37 that is with an Heroick Spirit and undaunted Courage as a Prince against whom there is no rising up Prov. 30.31 'T is not presumption but obedience thus to press upon God in prayer and to take hold of God therein to wit in his Promises c. as wrestlers take hold one of another for God blames the neglect of this duty Isa 64.7 I would to God we were now as Mr. Fox calls the Primitive Christians and Modern Martyrs Hold-fast men The second Respect which is the fifth point or part in this high History to be wonder'd at in this wonderful Vouchsafement is Though God granted Jacob the Victory yet must he have something with it to humble him to wit his Luxation or Lameneness as before that be might not be too much puffed up with the glory of his Victory nor as it were drunk with his success in this single Combate The Conqueror here cannot come off with his Conquest alone but he must come off halting from it He must be made sensible both of his Antagonists potency in being lamed by him whereby he understood him greater than himself therefore desired he his Blessing for the lesser is blessed of the greater Heb. 7.7 and also of his own impotency and to have low thoughts of himself while he came off with flying Colours in the most glorious Triumph He must even when he had overcome the great God understand himself to be but a sorry man otherwise he could not have been so lamed He was therefore lamed that he might not ascribe the Victory to his own strength and that he might not notwithstanding his overcoming God be overcome by the pride of his own heart Pride is a weed that will grow out of any ground like Misseltoe that will grow upon any Tree but for the most part upon the best the Oak Of all sorts of Pride that which is spiritual is most venomous and far worse than temporal That Pride which grows out of the ground of our own Graces and Duties is more poisonous than that which flows from Honour Treasure or Pleasure Now lest this cursed weed should grow out of Jacob's corrupt heart because he had obtained by his Graces and Duties the most glorious Victory even over the invincible God it was therefore Gods gracious care to cure his Servant Jacob of that dangerous disease that naturally would have sprung from his unparallel'd Conquest As he did afterwards his Servant Paul who had given him a Thorn in the flesh a Messenger of Satan to box him lest he should be exalted above
and tired themselves in vain Elijah Jeers and Ridicules both their Persons Actions and Idols taunting them with saying Baal was so busie in pursuing his Foes that he had no leisure of attending his Friends c. N. B. Which teacheth that all Jesting is not unlawful faith Peter Martyr save that only which intrencheth upon Piety and good Manners saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul condemns Eph. 5.4 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt Jests and Scurrility not for an inoffensive Vrbanity or a pleasant facetiousness of Speech Mark 7. When Baal's Priests end and can do nothing with all their ridiculous Endeavours all the day long then Elijah begins at the time of the Evening Sacrifice ver 30 to ver 40. who no doubt did all by divine Direction He 1. calls the People to come away from those falle Prophets that had so long seduced them unto him the true Prophet of God 2. He repairs the Altar of the Lord which Baal's Worshippers had demolished with twelve Stones representing the Twelve Tribes thereby renewing the Covenant betwixt God and Israel now when Ten Tribes were Apostatized ver 30 31 32. 3. He orders twelve Barrels of Water supposed to be fetch'd from the Sea near Carmel when the drought had dried up all their Land-Brooks to be poured upon the Wood and Altar to avoid all suspicion of any Collusion in hiding Fire any where under such a vast quantity of Water which ran upon the Altar and filled the Trench too that the reality of the Miracle might be made the more manifest by a greater fervency of such a Fire as to lick up all ver 33 34. 4. Then betakes he to Prayer for fire c. 36 37 38. wherein though the Prophets of Baal had cried loud yet this Prophet of God cried louder saying Hear me O Lord hear me well knowing that God and not Baal was the true Prayer-hearing God N. B. The Baalites Prayers had been long and tedious to a deaf dumb and dunghil Deity but Elijah's Prayer was short and pithy charging God with the care of his Covenant of his Truth and of his Glory N. B. Nor did his twelve Stones for repairing the Altar and his twelve Barrels of Water wherewith he filled the Altar and Trenches any less rebuke the Ten Tribes for falling off from the Two in the Worship of God N. B. This is beyond doubt that his strong Crys of Faith did reach the Throne of Grace and soon discover to Israel that Elijah's God was unlike Baal neither talking nor travelling nor pursuing nor sleeping not a God of such a narrow Uunderstanding as unable to mind two things at once But as he is the Creator so the Governor of all things both in Heaven and Earth and hath the command both of Fire and of Water at all times and as an Evidence hereof at this time he first sends fire to consume Elijah's Sacrifice and not only to lick up the twelve Barrels of Water that filled the Trenches by that flash of fire but after gives abundance of Water in a plentiful Rain also to remove the Judgment of Drought and Famine insomuch that when Israel saw the first Sign that God had answer'd by Fire to the Prophet's Prayers they cry out as fully The Lord and not Baal is God the Lord is God and he can give us Water as well as Fire if our Sins hinder not N. B. They might say Oh well is it with us that this fearful flash of fire hath not consumed our own flesh for our Idolatries as it hath done the flesh of the burnt Offering and licked up our Blood as it hath all the Water in the Trench and so they might acknowledge God's Mercy as they did his Power twice over ver 39. Remark the Sixth is the Execution of Justice upon Baal's Prophets and the return of Rain after a long Drought of Three Years and six Months from ver 40 to 46. wherein Mark 1. Elijah strikes while the Iron is hot he takes hold of this Opportunity while the Peoples Hearts were warm with the fresh Conviction of this wonderful Miracle and bids them take those juggling Priests and let not one of them escape v. 40. and kill them at Kishon that their Blood might help to fill that River which their Idolatry had emptied by the Drought N. B. All this Elijah might lawfully do at God's direction and according to God's Law Deut. 13.5 and 18.20 for which like Justice Jehu is afterwards commended 2 Kings 10.28 and probably he had the consent of the King who found them Impostors and was assured of Rain when this Work was done c. indeed Luke 9.55 Our sweet Saviour rebukes that over-hot Spirit which would call Fire from Heaven to consume such as slighted him this he said was not suitable to the Gospel of Peace but Elijah was a Restorer of the Law c. Mark 2. After this Execution of Justice Elijah foretels Mercy was now coming ver 41. saying to Ahab Haste thou from Kishon up to thy Tent on Carmel and refresh thy self there after thy long fasting day The chief cause of the Drought being now removed God will send Rain therefore go eat thy Bread with joy and drink thy Wine with a chearful heart c. Eccles 9.7 For Col. Haâ—non c. Hebr. I hear a Wind whistling in the Heavens and presaging abundance of Rain He heard this noise with the Ears of his Faith saith Osiander when none else did hear it Mark 3. Ahab now satisfied with news of Rain goes up to his Repast and Elijah goes up to his Prayer ver 42. minding more God's Glory in that great day's Work than his own Refreshment Josephus saith He prayed sitting but 't is otherwise expressed here He put his face between his knees the very posture saith Peter Martyr wherein the Babe layeth in the Womb with his Head between his Knees N.B. This was a Gesture of his deep Humility as unworthy to lift up his Eyes to God of his remembrance with thankfulness how he was brought to light from a miserable beginning at his Birth and now was about to be as it were born again after his three Years and half absconding in the Womb of Providence The Prophet prays for Rain in this posture which strained all the strings of his Head Heart and whole Body well knowing though God had promised Rain yet would he have his Prayer to fetch it and therefore no wonder if the Apostle say He prayed earnestly James 5.17 18. And though 't is not told us what he prayed yet this is Recorded his Prayer was so earnest that he opened Heaven by that Key Mark 4. The Prophet unwilling to break off his Prayer sends his Servant which Vatablus saith was the Widow of Sarepta's Son to watch the first rise of a vaporous Cloud out of the Sea ver 43. Elijah had pray'd saith Sanctius that the Fire might descend immediately for a speedy freeing of his own Faith and for
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a gospel-Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
more to strengthen his Faith for a just revenge upon his insulting Adversary Ruach render'd here a Blast signifies a Spirit which was saith Grotius that spiritual Substance the Angel of God who destroy'd the Assyrian Army ver 35. which was a most stormy Blast and a terrible Tempest indeed a Plague saith Josephus Mark 4. And he shall hear a Rumour namely Tidings of Tirhakah's Invading his Land ver 9. with a vast Ethiopian Army as 2 Chron. 14.9 this must needs affright and divert Senacherib so Josephus this Rumour made him return to his own Land but rather that Ruine of his Army ver 35 36. where he fell by the Sword ver 37. Mark 5. Oh what a comfortable Cordial did Isaiah hand here to Hezekiah assuring him of the Truth of this Prophetick Promise in all its Branches And how happy was Hezekiah in having an Heart willing to advise with the Prophet Isaiah in such a Crisis of Affairs which was so blest with such an happy Issue 〈◊〉 N.B. But how unhappy was good Josiah whose Heart neglected to advise with that famous Prophet Jeremiah or with Zephaniah c who were then living at that Time beside a whole College of Seers when he went to War against Pharaoh Necho The omission of this Duty made him rush headlong upon his own Death in whom died the whole State of Israel as may be seen after Chap. 23.29 2 Chron. 35.22 Now come we to the Third Act in this Comedy which describes Rabshukeh's Departure and the moving Cause thereof ver 8 9. and the Railing Letters that were sent in the room of Rabshakeh Remarks hereupon are First Rabshakeh returns to Senacherib to give him an Account of the Treaty and to advise what was farther to be acted upon the Jews's Obstinacy yet leaving his Army behind him under the Conduct of Tartan and Rabsaris Commanders to carry on the Siege But finding his King removed with his other huge Host from Lachish to Libnah upon Tidings that Tirhakah had designed to fight against him hereupon he sends his Threatning Letters Remark the Second The King of Ethiopia's Invading Assyria broke all the measures of Senacherib and gave him such a marvelous Diversion from the Cities of Judah â—as Saul had from pursuing David when a Messenger came and told him that the Philistines had invaded his Land 1 Sam. 23.27 28. which place David therefore call'd Selangh Hammelekoth the Rock of Division because there God divided Saul from his Prey So here Senacherib was loath to let go his hold of Lachish and Libnah with one of his Armies Lachish was a very strong City Chap. 14.19 and likely Senacherib found the taking of it too difficult a task at this Time so was gone now to besiege Libnah when Tidings came of Tirhakah's Invasion c. which when he heard saith Vatablus he rais'd his Siege in that place to March against the King of Ethiopia with that Army but still his other huge Host besieged Jerusalem and more loath he was to let it go than either Lachish or Libnah being most eager to lick his Lips with it the King consults Rabshakeh then those hectoring Letters are sent to Cajole them into compliance Remark the Third The Contents of these Letters were at the best a compleat Roll of Rabshakeh's rudest and most railing Rhetorick Senacherib here Sings the same Song over again in these Writings which Rabshakeh had deliver'd by Word of Mouth in the foregoing Chapter ver 29 30 31 32 33 34 35. with ver 10 11 12 13. here and those Letter-Carriers are commanded to deliver the summe of what was written by Word of Mouth lest Hezekiah when he receiv'd the Letters should lay them aside and conceal them from the Knowledge of the People whom he design'd to Wheedle c. or to terrifie them into a Submission both by Word or Writing Now follows the Fourth Act when these Letters were received Remark the First Hezekiah carries this rude Roll of Railery and black Blasphemy into the Temple and spread it before the Lord the most Just and Jealous God vor 14. this he did not to inform the All-knowing God as if he knew it not but for the quickning of his own Spirit and for the strengthning of his own Faith the more thereby being saith Piscator at the Ark of God's Presence Remark the Second Then he Prays a most Pathetical Prayer ver 15 16 17 18 19. wherein 1. He pitches upon one of God's proper Attributes to prop up his Prayer 2. His Motive for God's revenge he makes Rabshakeh's reproaching the living God 3. He confesseth what ought to be confessed that Senacherib had conquer'd the false Gods because but Wood and Stone 4. He runs over those Arguments wherewith he had fill'd his Mouth and finally having a Promise before he puts it into Suit by Prayer preferring God's Glory before his own Preservation and pressing the Lord to make his Power known at this Juncture that all other Kingdoms may acknowledge with us that thou art the only Jehovah Remark the Third Nor would Hezekiah having done all this dare to tempt the Lord by neglect of such means as might be subservient to God's Providence but he doth many more Matters in order to his own Defence and Deliverance which are Recorded in 2 Chron. 32. ver 3 4 5 6 7 8. Mark 1. Because Water was a scarce Commodity in Canaan's Countrey and the want of it might much annoy the Assyrian Army therefore he stopp'd the Fountains without the Walls with Earth yet convey'd Water by Pipes under ground into the City ver 3 4. N.B. Oh that we could starve Satan thus by mortifying our earthly members Col. 3.5 so cause him to depart from us as Luke 4.13 Mark 2. He rebuilt the Wall that King Joash had broke down 2 Chron. 25.23 and mounted Engines upon the Tower Gates for his better Defence ver 5. Mark 3. He settles his Guards round the City ver 6. to stop the Rapid Torrent of Senacherib that came like an over-flowing fierce River Isa 8.7 Mark 4. He Comforts his Captains c. saying Fear not our Foes who trust in an Arm of Flesh for our God will quickly curse it Jer. 17.5 and cause the strongest Sinew in his Arm to Crack With us is the Lord our God Hebr. Gnimmanu Jehovah Elohenu which imports Immanuel the Name of Christ whereby he began to be known amongst them N.B. Thus ought we to go to Christ when Satan assaults our Souls or our Land telling him The stretching out of his Wings hath filled thy Land O Immanuel Isa 8.8 Vatablus and Osiander read this Phrase ver 7 8. Plures nobiscum quam cum illis There be more with us than with them as 2 Kings 6.16 for we have God's help and an Army of Angels N.B. Now if Antigonus in the time of the Maccabees could say to his fearful Souldiers fearing the Multitude of their Enemies but how many do ye reckon me for how much more may we reckon
Impediments First A Double Derision 1. Of Sanballat ver 1 2. And 2. Of Tobiah ver 3. together with a Double Remedy to this Double Malady ver 4 5 6. 2dly The Adversaries Conspiracy ver 7 8. and the Antidote against that Evil also ver 9 10. 3dly Their Ambushment Discover'd ver 11 to 14. Remarks upon their Discouragements are 1. The Devil and his Imps have ever been utter Enemies to Reformation as the setting up of God's Spiritual Worship is called Heb. 9.10 All Reformers both before in and after this time met with much opposition Mark 1. Sanballat counterfeited contempt with his mouth saith Wolphius when he had both Fear Grief and Anger really in his heart He fleer'd and jeer'd the Jews before Tobiah and Geshem his Companions ver 3. and Chap. 2.19 and before the Soldiers that were in Samaria that they might not suffer saith Junius the Walls to be perfected but hinder their quick dispatch as if they would do all in one Day ver 2. Mark 2. Tobiah a Loaf of the same Leaven and Fellow scoffer Taunted the feeble Jews for building so weak a Wall with their revived Rubbish that a feeble Fox may easily scratch down or scrape through saith Sanctius much more the Samaritan Soldiers ver 3. Mark 3. The Remedy to this Malady ver 4.5 6. Nehemiah's Prayer Those cruel Mockings so call'd Hebr. 11.36 were such a sore Trial to this good Man that he could no way qualifie his Mind but by an Holy Vent Heavenward and so turning the Mockers over to God that he might take an order with them Nor is his Prayer saith Erpenius any harsh Imprecation but rather an Holy Prediction and Approbation of Divine Justice He prays they might not pass unpunish'd lest others saith Wolphius should be harden'd in their hatred and opposition of God's Work and also for God's own Glory says Masius Mark 4. God's Answer to his Prayer was The Builders took Courage and carry'd up the Wall to a greater Height the lowness whereof as Sanctius well observeth Tobiah had scoffed as most easily Scaled God made their minds more willing to Work because they met with much Opposition Remark the Second When these Scoffers saw their Scoffing ineffectual they Conspire to Assault them by force and to turn their sharp Words into sharper Swords to this purpose they raise up a Rabble of Rebels the Arabians Ammonites and Ashdodites to assist them in carrying on this Conspiracy and to wage War against these New Walls ver 7 8. This puts Nehemiah upon Prayer again to God who was his safest Sanctuary Prov. 18.10 yet sets a Watch too not daring to tempt God by neglect of means says Osiander N. B. This good Man Acts according to the Counsel of Christ Watch and Pray Luke 21.36 Notwithstanding some of the principal Builders of the Tribe of Judah began to Murmur and Mutiny against Nehemiah being wearied with their tedious Work and affrighted saith Junius with the terrible Threatning of their Adversaries ver 10. Judah's Eschutcheon was a Lion Genesis 49.9 10. but here he is unlike himself and degenerates into an Hart a timorous Creature that runs away when Danger appeareth Remark the Third The Ambushments the Adversaries lay for surprizing the Builders at unawares were Timely Discover'd ver 11 to 14. Mark 1. The Ambush was Seated so secretly that they did promise to themselves that their Plot and Project would prosper and that they should so unexpectedly Assault them before they could foresee their Danger or be able to prevent it ver 11. Mark 2. But the Jews which were Dwellers dispersed in Samaria and Arabia saith Wolphius understood their Plot and often-times gave Intelligence of it to the Builders ver 12. This was a Friendly Office of Brethren that sympathiz'd with the Body Mark 3. This Premonition became its Prevention Hereupon Nehemiah took the Workmen off from their Work and made them stand upon their Guard appointing them their Stations c. ver 13. that if the Enemy had attempted to Assault them by climbing up saith Wolphius they might beat them down by Darts and Stones Mark 4. The most pithy and pathetical Oration of Nehemiah to Encourage the Timorous ver 14. bidding them Fear God and then they need fear no Man for God is a Defence to his Friends but an Offence to his Foes Fight so you for your Wives Children and Houses The Second Part is the Consequents of this Conspiracy ver 15 to 23. Remark the First The Adversaries putting their Confidence saith Wolphius in their own Silence Secresie and Suddenness of their Assault but perceiving their Plot was both Discover'd and Disappointed they became Crest-faln and durst not Advance they had hop'd to rush in upon them before they could either know or see them ver 11. forgetting him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-eye and Omniscient even this same God brought their Counsel to nought ver 15. as he did those in David's days Psal 33. 10 11. N. B. We may trust God in our Spiritual Armour against Satan Ephes 6.12 Remark the Second The Enemy being thus frustrated the Builders Return all to their Work ver 15. over whom Nehemiah settles a Standing Guard and appoints every Workman to have his Sword girded by his Side that at the sound of the Trumpet they might be ready to beat off the Enemy seeking to surprize them ver 16 17 18 to whom also Nehemiah made a most Encouraging Oration ver 19 20. saying Our God shall Fight for us as Psal 24.8 David did then the fear of the Enemy did no more weaken but waken the Workmen to Work early and late redoubling their Diligence and not putting off their Cloaths by Night ver 21 22 23. Nehemiah CHAP. V. THIS Chapter consists of Three Parts First A Sedition in the City Secondly Its Pacification And Thirdly The Settlement of the City in Peace Remarks upon the First Part First The Great Outcry of the Poor against the Rich for Oppressing them after a most grievous manner as is described ver 1 2 3 4 5. wherein Mark 1. Vaish Asher Omerims Hebr. ver 1. which Emphatically signifies saith Junius there was a great Outcry of the Mobile such as Seditious ones use to set up in their outragious Uproars when under some grievous Oppression and greatly pinched with Penury and Poverty Venter non habet Aures The Belly hath no Ears but it had here many Mouths to make many piteous Outcries Mark 2. These Poor Men and their Wives cryed out Our Children are many which was a Blessing in it self Psal 127.5 but to us saith Junius 't is turn'd into a bitter Curse when we have not Food and Raiment for them all but as here it was they mourned that they had more Mouths than Meat c. therefore say they we are constrained by compulsive want to Pawn our Children to Rich Creditors so that we take up Corn to keep them Alive v. 2. until we can Redeem them which we are never like to do
to him by the Lord not only feared not to visit Saul who was now become a greater wonder in being Rank'd among those that prayed than the former Saul was when Ranked among those that prophesied 1 Sam. 10.11 but also declareth plainly that the Lord hath purposely sent him with an Answer to his Prayer that what he had prayed for should be fully performed N.B. But this is matter of great Admiration that a man who had been Educated according to the strictest Sect of the Pharisees should have such a character upon him That be never prayed till now No doubt but during that time he had said many a Pharisaical Prayer after a formal manner but never till now prayed he a prayer as James 5.17 18. for true prayer is the breath of the Spirit Rom. 8.26 and Jude verse 20. and prayer without the Spirit is like the cold breath of a pair of Bellows not like the warm breath of a living Creature 'T is no better than the bare cry of the Old Creature not of the New an empty Ring only and not so much significancy in it as the vain Tinkling of a Cymbal The second Branch of the description of Saul's Ordination is the Manner of it Ananias came to him with Christ's Commission as Saul did with the Devil 's to Damascus c. by vertur whereof he laid his hands upon Saul for good who would have laid hands upon Ananias c. for evil healed him of his blindness and imparted to him the Gifts of the Holy Ghost c. verse 17 18. The Remarks hereupon be these First Insomuch as Scales like those of Fish fell from his Eyes doth declare that this was no ordinary Blindness nor proceeding from any ordinary cause nor could be cured by any common ordinary means but only by a special and extraordinary Miracle una cademque manus vulnu opemque tulit the same hand that woundeth must heal The second Remark is the same power that healed Saul of his bodily blindness did at the same time rend off the Vail and tore up the covering that was spread over the Eyes of Saul's understanding Isa 25.7 2. Cor. 3.14 Ephes 4.18 and 5.8 In all which latter Quotations Saul acknowledges his Internal as well as External Darkness and farther that all his Jewish Learning he had got at Gamaliel's feet was but blindness Phil. 3.7 8. The Third Remark is if Ananias were but an ordinary Christian he undoubtedly had an extraordinary warrant for this extraordinary work as Philip the Deacon had done before Acts 8.6 7. for a special Divine Command was necessary here seeing none but the Apostles had power to confer the Holy Ghost c. The third Branch is the Event which is manifold As 1. The Recovery of his Sight 2. The Reception of his Baptism and 3. The Susception of his Apostolical Office Acts 9.18 19. which Saul the Persecutor now changed into Paul the Preacher as well as the Prayer began at Damascus verse 20. In those there verses we have an account that 1. He fortwith received Light and Sight of Soul as well as of Body the same Saviour who makes all things new c. Rev. 21.5 made him a new Creature Renewed in the spirit of his mind Ephes 4.23 and now he saw with other Eyes than before 2. Therefore saw he now a necessity of being baptized which he had before ridicul'd and persecuted that by this Badge of Baptism he might be listed into the Body of that Christian Church which heretofore he had made havock of This Solemn Seal of the Covenant of Grace was a giving his Name to Christ a Testimony of his Conversion and for confirming his Faith in Christ and himself in the profession of the Gospel 3. No sooner was Saul thus throughly changed but he immediately changeth his Society N.B. Rabbi Hillel Rabbi Sameas and other Rabbius who were Rulers of the Jew's Synagogues in that City were now no suitable Associates for him as formerly he now saw thro' the Spectacles of the Spirit of Christ that these same Rabbies had quite lost all their comliness and they were become so ugly and unhandsom to him as not any more to be made meet Companions for him he therefore resorts to and associates himself with the Disciples of Jesus who had sled from Jerusalem thither upon the dispersion Acts 8.1 3. Noscitur è Socio qui non dignoscitur exse Dark Men who cunningly conceal their Qualities may be best discerned by their most constant Companions It very much concerns us what Company we keep Prov. 1.15 and 2.12 and 5.8 and 1 Cor. 5.9 11 c Saul abandons his old Companions as the Convert Youngster did his former Miss saying to her Ego non sum ego I am not the same Man I was Thus Paul now Paul renounceth the Rabbins those professed Enemies of the Gospel and became with David a Companion of those that feared God Psal 119.63 Now will he both love any and learn of any who went to Christ's School and learnt of him Acts 4 13. 4. No sooner had he given Nature some necessary Refreshment but he presently puts forth himself upon Preaching Christ We cannot but suppose that this Saul was by this time exceedingly weakened and wasted not so much with his long Journey as with the consternation and perplexity he was plunged into by his late confounding Vision of a Glorified Christ which caused fear grief and sorrow c. in him but above all with his three-days fasting and continual praying Therefore was it his prudent care to preserve his health by receiving now some meat that he might be inabled for the Service of God to which he was now called here N.B. This care himself after commended to and commanded Timothy 1 Tim. 5.23 All superstitious Abstinence from Food is no better than Will-worship Col. 2.18 and is plainly branded to be the Doctrine of Devils 1 Tim. 4.4 c. This introduceth the exercise of the Ministry and Apostleship of Saul who was not yet called Paul till Acts 13.9 The Reasons may there be rendred and of his Preaching to the Jews among whom he alone retained his old Hebrew Name till he began his Apostolical Office to the Gentiles Acts 13. among whom he was ever after called by this Gentile name as more acceptable to them than the Jewish This St. Luke observes who never call'd him Paul but ever Saul till his Gentile work began whom he never calls Saul after it The exercise of his Apostolical Office among the Jews was 1. To the Jewish Synagogues at Damascus and 2. Afterwards to those at Jerusalem The first is Recorded in Acts 9.20 unto 26. and the second from verse 26. to 32. In the former these two grand Remarks are related relating first to his Doctrine and then to his Danger at this City Damascus First His Doctrine is commended 1. From the Time Place and Matter verse 20. and 29. And 2. from the Effect of it both as to his
5.1 Answer the second Yet Christ is as faithful now as Moses was then Heb. 3.2 3. who became the Grand Sacrifice as before Eph. 5.2 Isa 53.10 Christ became both Priest Sacrifice and Altar 1. He was a Priest after the order of Melchisedeck Heb. 7. in Offering up himself upon the Cross 2. His Humane Nature was the Sacrifice And 3. His Divine Nature was the Altar whereon it was Offered This Sacrifice was Offered once for all and not often as the Jewish Sacrifices were Heb. 9.25 26. Chrysostom calls those Typical Offerings Plaisters which were renew'd Morning and Evening every day but the Offering of this Antitype lasteth for ever Emplastrum Christi saith he si semel Impositum sit semper salus This Soveraign Plaister of Christs Blood if once laid on never needs taking off to be renew'd but Infallibly Effects the Cure Yet 2. There are other Real Moral and Spiritual Sacrifices besides Christ on the Cross under the Gospel but all have their value and vertue in him As 1. The Gospel-Sacrifice of Repentance wherein the penitent Soul offers it self up upon Gods Altar as a reasonable Sacrifice Rom. 12.1 and 15.16 and Psal 51.17 Zebachei Elohim The Sacrifices of God 't is there in the Plural in Regimine Intimating that Contrition or Repentance hath many Sacrifices in one for as the word for Sacrifice in Hebrew comes from Zabach jugulavit to cut the Throat it shews true Repentance is a plain putting of the Knife to cut the Throat of our Corruptions it mortifies sinful Lusts and crucifies all Carnal Inordinate Affections So as the Hebrew word is in the plural Number it teaches that Contrition is a Self-condemning Self-crucifying and Sin-mortifying Act so hath many Sacrifices in that one A truly penitent and contrite heart is a more acceptable Sacrifice to God than thousands of Rams or ten thousand Rivers of Oyl Mic. 6.7 Sacrifice and Burnt-offering thou wouldst not desire Psal 40.6 I will take no Bullock out of thy house c. Psal 50.9 Will I eat the Flesh of Bulls or Drink the Blood of Goats v. 13. Offer unto God thanksgiving and pay thy Vows to the Lord v. 14. All which doth shew that Una dei est purum gratissima Victima pectus No Sacrifice was then comparative to the Obedience of Faith 1 Sam. 15.22 Rom. 16.26 Such an heart as lieth low and heareth all that God saith was even then the fittest altar to lay their offerings upon this low Altar did best Sanctify all their Sacrifices without which God respected them not though they were of his own ordaining much less doth God respect the Sacrifice of the Mass which hath no footing nor warrant in the word The 2 Gospel Sacrifice is praying for what we want as praising for what we have is the third These two take up the whole Duty of man an Holy Trade is hereby driven 'twixt Heaven and Earth and a most sweet intercourse 'twixt God and Man in praying to God this was the best incense in Old Testament times Psal 141.2 Let my Prayer come up as Incense Ketoreth ut suffimentum As a sweet smelling savour Gen. 8.21 Full of Fragrancy Damascen calls fervent Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ascensions of the heart to God like Pillars of the smoak of incense As Aarons Incense was a compound of many sweet Spices so is faithful Prayer a Compound of many sweet Graces burning together with fire from Heaven and rowling up Elationibus fumi in Pillars of smoak towards Heaven again Cant. 3.6 Manoahs Angel ascended up in the Flame and Smoak of his Sacrifice Judg. 13.19 20. Riding up therein to Heaven as Elijah did in his Chariot Thus Prayer is the Souls Chariot wherein it is carryed up to God for no sooner is the heart melted having the Stone in it through grace dissolved but 't is poured out in Prayer as a liquid thing before the Lord Psal 62.8 and 't is lifted up to God Psal 25.1 There to be offered up upon our high Altar Christ Heb. 13.10 Irenaeus saith Altare nostrum in Coelis est Christ in Heaven is our Altar on which this Incense Prayer must be offered Christ takes our Prayers from us and both Perfumes and Presents them to the Father for us Rev. 8.3 making them to be a sweet smell and savour by the Odours of his own Incense Christ is that Golden Altar which is before the Throne Rev. 8.3 and 9.13 Those Prayers that have not Wings and Wind in their Wings to Chariot them up to this Golden Altar can never find acceptance agreeable to this Theodoret hath an excellent descant upon Mat. 21.12 13. My house is a house of Prayer c. Saying Mark here Christ casteth out Sheep and Oxen out of the Temple and Doves too and setteth up Prayer as the sole Sacrifice thereof Hereupon Saints are call'd Temples yea Temples of the Holy-Ghost to shew that as Temples were Houses of Prayer so they should be Men and Women of Prayer as David was a man of Prayer Psal 109.4 Vaani Tephillah Heb. But I am Prayer As if he had been Vir orationis according to Montanus a very and a meer compound thereof inasmuch as he turn'd every Providence that did befall him into a Prayer And for this cause he is supposed to be called a man after Gods own heart Above Moses Abraham and all the the Holy Patriarcks Now none but thick-scull'd ones could think that God who is a Spirit Job 4.24 should be satisfied with the Jews sacrificing him Flesh Hos 8.13 No. He that killeth an Ox unless he kill his corruptions too is as if he slew a man he that sacrificeth a Lamb unless he see his own guilt and be born up to behold the Spotless Lamb of God that takes away the sins of the World is as if he cut off a Dogs Neck He that offereth an Oblation unless therewith he offer up himself for a whole burnt-offering Rom. 12.1 is as if he offered Swines Blood He that burneth incense unless he lift up holy hands in Prayer without wrath and doubting 1 Tim. 2.8 is as if he blessed an Idol saith the Lord Isa 66.3 The 3. Gospel Sacrifice is praising God for what we have as the second was in praying God for what we want Therefore saith God I will not eat the Flesh of Bulls c. but offer unto God Thanksgiving c. Psal 50.13 14. that was the marrow or pith of all their Peace-offerings That Thank-offering of paying Vows was more acceptable to God than an Ox that had Horns and Hoofs Psal 69.31 We should cover Gods Altar with the Calves of our Lips in giving thanks to his name Heb. 13.15 And not with the Lips of our Calves only Hos 14.2 The Lip labour of a Pharisee may slightly say God I thank thee Luk 18.11 But 't is not so much a Saying thanks as a doing thanks not a bare giving-thank's but a pure living-thanks that the Lord looks after The Life of
best performances even of the chiefest and choicest favourites of Heaven are but Halting Blind Blemished and Maimed all forbidden to be brought as Sacrifice Deut. 15.21 It must therefore be a transcendent favour in God to give his Euge to any of his Servants saying Well done thou good Servant c. Mat. 25.21.23 Three Reasons for Gods approving As 1. It has Christ's Image Silver though it be not throughly purified from all Dross though it be not altogether pure but have some mixt Metal in it yet having the Kings Stamp upon it this maketh it Current Coin in Court City and Country So the Religious Actions of Believers though they have many frailties accompanying them there being always some Blood of pollution to cleanse away which God hath not yet cleansed Joel 3.21 yet having Christs Image upon them this maketh them Current Coin in the Court of Heaven As a little that the righteous hath is better than the riches of many wicked Psal 37.16 so a little that the Righteous doth is better than the Services of many wicked for their Services are not acceptable to God though they may be materially good as Cain's here because a due respect is not observed in them but the Services of the godly are accepted of God 2. 'T is the best they can because though they cannot do what they would Rom. 7.15 yet they do what they can even in Christs own Judgment She hath done what she could Mark 14.8 therefore are their worlds said to be wrought in God John 3.21 both quoad Fontem quoad Finem from a good principle and for a good end as they do proceed from a right living Principle so they are directed to a right holy End Hence a Cup of cold Water though not at the cost of fire to warm it given in the Name of a Disciple is preferr'd before the most Magnificent Alms of the Pharisees given in Oftentation with sound of Trumpet Mat. 10.42 with Mat. 6.2 Mark 12.43 44. Luke 21.3 3. 'T is the Service of a Child Nothing is more common and better known than that small Service performed by a Child of our own is more acceptable to us that are Fathers than greater and better Services done by our Servants because desire of wages or fear of wrath is the motive in the latter but there is Candour and Filial Kindness that draws out the best endeavours in the former The Child will do his best from that noblest Obligation of Love for its Father and thus it is 'twixt the Children of God and their Heavenly Father Psal 103.13 Mal. 3.17 A Serving-Son that serves his Father with the best of his Services who would do more if he could do more whose desires and endeavours reacheth nearer God than their performances is a pitied Son a spared Son and a best beloved Son such are his Jewels 2. As God gave allowance and approbation of Abel's Sacrifice so he had delight and complacency in it This also is signified by the word respect The Services of all righteous men are as this Sacrifice of Righteous Abel well pleasing and delightful to God thus was the Sacrifice of Noah Gen. 8.21 of whom God testifieth Thee have I seen righteous before me in this Generation Gen. 7.1 and therefore the Lord did smell a sweet Savour from this righteous Mans Sacrifice Thus all the Sacrifices of Gods Righteous Ones are call'd the savour of their sweet Odours Levit. 26.31 which Expression God oft repeateth in his Law to intimate his delight in his own Institutions when performed by honest and good Hearts Thus the Prayers of Gods Righteous Servants come up before him as sweet Incense Psal 141.2 and as a precious Memorial to God Acts 10.4 He Books them all in his Day-book Mal. 3.17 yea and their Tears the Lord Bottles up as most Soveraign and Sacred Liquors Psal 56.8 As Isaac said of his Sons Raiment that Garment of the Elder Brother wherein he got the Blessing The smell of my Son is as the smell of a Field which God hath Blessed Gen. 27.15 27. So doth the Lord say of all the Services of Righteous Men if performed in sincerity then are they Odoriferous and give a Fragrant Smell to Gods Nostrils 3. God RESPECTED Abel 's Offering that is he kindled it with Fire from Heaven whereby he as it were sent for it and fetcht it up to Heaven God did not so with Cain's Offering 't was a cold Oblation no warmth heat or fire in it Cain came coldly off with God as well as carelesly as before and hereby God testify'd the acceptance of the one and the non-acceptance of the other to wit by a sign from Heaven so saith Theodotion a Greek Interpreter reading it Deus inflammavit This was Gods antient way of giving his approbation to acceptable Sacrifices Levit. 9.24 The people shouted as their Token of rejoicing at Gods Token of acceptance when he answer'd their Prayers by Fire from Heaven There is the like Token and Testimony from Heaven to David 1 Chron. 21.26 and to Solomon 2 Chron. 7.1 and to Elijah 1 Kings 18.38 Yea beside all this 't is the phrase of the Holy Ghost in the Hebrew reading for accept Oh Lord 't is in Hebrew turn it into Ashes Psal 20.3 to wit by Fire from Heaven which was the sign of acceptance thus it was to Abel But 2. Unto Cain and to his Offering God had not respect Cain had a bad success as Abel had a good In the words of that Text there is minus dictum plus intellectum a little spoken but much understood for God did not only disregard Cain's Sacrifice but he positively rejected it Whence observe The Services of the wicked are not only refused but plainly rejected as loathsom and abominable to God Prov. 12.2 and 15.8 as before 'T is here intimated that Cain did verily incense God against him and that upon a double account 1. To demonstrate the Equity of God in his dealing with wicked men his ways are always equal with us Ezek. 18.25 and 33.17 As Cain respected not God in his Sacrifice so God respected not him nor his Sacrifice 'T is but an equal and a just requital when God is careless of us who at that time have been careless of him this is the true cause why God doth so oft turn his Back upon our Persons and Prayers for they that honour him he hath said he will honour 1 Sam. 2.30 'T is but the rule of equity such as aim at their own ends only and regard neither God nor his command 't is but a fair Retaliation that God do reject them The second Account or Reason is to declare the dreadful Judgment of God upon wicked Men that their Persons and Prayers are not respected by God This is a most direful Doom hence David prays against non-acceptance Lord let my VVords and Meditations be acceptable Psal 19.14 And he complains If thou be silent O Lord and disregard my Prayers then am I
sweet Soul However they are call'd the Light of the VVorld Mat. 5.14 As well as the Salt Oh how dark Would the VVorld be in the night of Degeneracy if God had not some Orient Stars sparkling and bespangling the world though not in every part yet in every Zone and Quarter of it Such an one was our Noah here some good men in bad times an Holy remnant kept for a reserve Good Husbands cast not all their Corn into the Oven but reserve some for seed God kept his Mithe-Mispar a small few here to replant the World Add the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what manner it is Ans 'T is as the Chaff is kept from burning while the Corn is amongst it As in all times God hath a few Pearls to preserve the many Pebbles and a few Jewels to preserve the Lumber from being destroyed so the Holy Seed call'd Statumen terrae the Substance of the Earth Isa 6.13 and the Righteous are an Everlasting Foundation Prov. 10.25 They may say with David they bear up the Pillars of the world Psal 75.3 Hence it became a common Proverb in the primitive times Absque Stationibus sanctis non staret mundus But for the Piety Presence and Prayers of the Christians the World could not subsist any longer Hence also Philo draws a good Conclusion Oremus ùt tanquam Columnae vir pius permaneat in domo ad calamitatis Remedium Let us pray that the righteous may remain as Pillars in the house with us and not perish from among us as Isa 57.1 As our blessed preservatives from imminent evils 'T is said Abraham stood yet before the Lord Gen. 18.22 And without such to stand the World could not stand for God saith oft over I will not destroy it for their sake v. 23.24 26 30,30 Lot was saved for Abrahams sake as Sodom was for Lots sake till he was departed out of it Gen. 18.23 with 19 22 and 29. And as God gave Zoar to Lot Gen. 19.21 and all the Souls in the Ship to Paul Acts 27.24 So God gives the rest of mankind to the righteous Job 22.30 Upon this account Tabor and Hermon are accounted for East and VVest Psal 89.12 For God accounts of the VVorld by the Church and upholds the World for the Churches sake And were it not for some Jehosaphats God hath in the World he would say to wicked men as Elisha said to Jehoram that wicked King I would not look towards you nor see you as before If it were not for his Elects sake God would make a short work both in and of the World Rom. 9.28 Were it not for the Elects sake there should no Flesh be saved Mat. 24.22 Neither any Jew nor any Gentile left alive were it not for his Covenant sake and his infinite mercy to his Elect deus vindictae gladium oleo misericordiae semper emollit God ever is softening the Sword of his Justice with the Oil of his mercy and hereby a remnant is reserved both of Jews and Gentiles in the VVorld and the VVorld for the Elects sake When God is most enraged and resolved yet then will he yield something unto the Prayers of his precious Servants as he did to Abraham in his interceeding for Sodom gathering ground of God four times and even then broke he off from Begging before the Lord left off from Bateing Gen. 18.22 to 33. Inference Oh then what sublime fools are wicked men in thrusting out and endeavouring to destroy the righteous from among them What is this but to pull an old house the World upon their own heads As Noah did ransom the old World from ruine for 120 years when God was resolved upon it as well as repented he had made it to see whether men would repent of their sins and seek reconciliation by righteousness and by returning to God as Dan. 4.27 Thus Aaron stood betwixt the Living and the Dead Num. 16.48 And so the Plague was stayed by his offering Incense and many a time would God have destroyed Israel had not Moses c. stood in the Gap Psal 106.23 and 30. Thus Elias prayed Jam. 5.18 And Amos also Amos. 7 5 6. And God removed both those Judgments The very presence as well as Prayers of the Righteous doth ransom places and people from ruine were it not that some Clusters that have blessings in them the Churches of Saints be found upon Englands Vine-tree God would lay his Ax to the Root of it and cut it down never to cumber the ground any more Isa 65.8 Mat. 3.10 no sooner was Lot out of Sodom but God rain'd down Hell out of Heaven upon it no sooner was Augustin departed but Gods Judgments came down upon Hippo as after Luthers departure upon Germany and after Pareus his Death upon Heidelberg no sooner was Josiah dead but Jerusalem was destroyed 'T is not those Elijahs that trouble Israel as wicked Ahab said but 't was he himself and his wicked House 1 Kin. 18.17 18. Those reputed troublers of the City Acts 16.20 do really ransom the City from trouble and such as are accounted to turn the World upside down Acts 17.6 do indeed preserve the World from being so turned Some places indeed are so sinful that God saith If Noah Daniel and Job were in it it should not be ransomed from ruine Ezek. 14.20 Yet commonly such Servants of God save places and people both from Imminent and Incumbent Evils by their Prayers and by their Presence 'T is a sign of high Divine Displeasure when a place is bereaved of the Prayers of Gods people by Gods Command as when God bid Jeremy pray not for this people Jer. 14.11 for their good for God seems to say that he can do nothing against a place while his people pray for it let me alone saith God to Moses that I may destroy them Exod. 32.10 Ligatum habent sancti deum ut non puniat nisi Ipsi permiserint The Saints as it were bind Gods hands to the peace so that he cannot punish unless they permit at the Father glosseth upon that Text which seems to intimate that Moses's Intercession for Israel was through Divine condescension too strong for Gods Indignation against them Yet 't is an higher evidence of Divine Displeasure when a place loseth both the Prayers and Presence of Gods people This was Abrahams argument Wil t thou destroy the Righteous with the wicked That be far from thee c. Gen. 18.23 24 25. And. God grants the cogency of the Argument v. 26. Why are not the Tares now pluckt up 'T is for the Wheat sake though thin sown that is present among them therefore saith Christ Let the Tares alone until the Harvest Mat. 13.28 29 30. Thus the World is preserved for the Elects sake Therefore when the Righteous are taken away 't is a sure sign that some great evil is coming on Isa 57.1 Hence the loss of their presence should be laid to heart When a loving Father removeth his best
Bands and Beauty Zech. 11.10 14. 15. In the Arminian way God cannot promise a Seed to Christ having no power over the will 16. Childrens Bread must not be cast to Dogs Mal. 2.5 8 10. that break Covenant with him 17. This is that which makes room for a lively Hope for a working Faith and for fervent Prayer which are all bottom'd on the Covenant of Promise and without it none of these aforesaid could be 18. Unfaithfulness in Man cannot make the faithfulness of God to be of no effect Psal 89.33 and 111.9 Use 1. Then give the same measure to God that he gives to you he is a God to you and not to the VVorld be ye a people to him and not to the VVorld give him your All wit strength c. Let not God say Israel would have none of me Psal 81.11 nor of mine All. Abide for him Hos 3.3 He takes it ill when we run from him to other Lovers Psal 73.26 27. and 125.5 Isa 57.8 2. In all straits say Doubtless thou art our Father Isa 63.15 16. Claim thy right to the Covenant cry Oh God thou art my God Psal 63.1 This is more than if the Cattel upon a thousand Hills were thine or the VVealth of both Indies Abraham asks VVhat wilt thou give me Oh God God answers I will give thee my self my All-sufficiency Gen. 15.1 2. take me as Thine use me as Thine and all that I have this made him adore Gen. 17.1 2 3. as it did make David admire 1 Chron. 17.21 24. VVe can never do enough for him that does all this for us 3. Grieve not God nor Christ nor the Spirit Eph. 4.30 Those in Covenant together do strive to please one another Can we say to God as he may say to us Wherein have I injur'd thee Mic. 6.3 Do all well-pleasing in his sight Phil. 4.18 Heb. 13.21 CHAP. XII The History and Mystery of Jacob's Birth HAving done Discoursing upon Isaac relating to the Covenant both in the History and Mystery the next Patriarch is Jacob to be Discours'd upon in whose Life Isaac's History c. is farther handled whose grand Remarks are Threefold 1. His Birth 2. His Life 3. His Death 1. Of his Birth He was a Son of Prayer his Father Isaac intreated the Lord who hath the four Keys of Heaven of Hell of Hearts and of the Womb all hanging at his Girdle for his Barren Wife Rebekah and the Lord was intreated of him Gen. 25.21 Hence Note I. That Isaac was an Husband Twenty years before he was a Father for he was Forty years old when he was Marry'd to Rebekah ver 20. and he was Sixty when Jacob was Born ver 26. All Husbands are not Fathers such as are Childless remember blessed Isaac and blessed Abraham before him Gen. 15.2 'T is no untrodden path but 't is as the All-wise God will give out that Blessing Note 2. An Husband may be blessed though he be not blest to become a Father 'T is said expresly the Lord blessed Isaac Gen. 25.11 to wit with all Spiritual Blessings and with many Temporal though he wanted that one of having Children when yet God had promised an Innumerable Seed Gen. 12.2 and 15.3 and 17.16 c. Note 3. Scoffing Ishmael 's may be very Fruitful in Children much sooner than godly Isaac 's for Ishmael was the Progenitor of Twelve Princes Gen. 25.16 according to Gods promise Gen. 17.20 when Isaac was yet writ Childless ver 21. by his Wives Barrenness Note 4. Gods Promise must not prevent Mans Prayer but rather promote it for though Isaac had Gods Promise of a Posterity Gen. 21.12 c. Yet doth he not neglect his own Prayer but sued out the Promise by Prayer We may not so presume upon Gods Promises as to be negligent in the practice of our own Duties God will be enquired Ezek. 36.37 Note 5. Mans Prayer for accomplishing Gods Promise must be perform'd constantly and instantly Thus Isaac multiplied Prayer as the Hebr. Vajegnetter doth signifie Deprecatus est he intreated the Lord with vehemency and perseverance as well as multiplication as Chrysostom observes for full Twenty years Thus Prayers for a Promise like those Arrows of Deliverance 2 Kings 13.19 must be often reiterated before the performance of the promised Mercy can be received Citò data vilescunt what is lightly obtained is but lightly esteemed The Lord was intreated of Isaac though it was long first after Twenty years praying for it The Lord is a God of Judgment and waits to be gracious in the best Season Isa 30.18 He holds us in Suspence sometime but 't is only to commend his Mercy the more to us that Heavenly Manna which was lightly come by was as lightly set by Note 6. 'T is a Patriarchal practice and pattern for Husband and VVife to put up joynt Prayers to God together the Hebrew Lenochak Ishto praesente Uxore vel simul cum Uxore importeth thus much our Translation reads it Isaac prayed for his Wife but the Hebrew strictly is è Regione Uxoris suae directly over against his Wife or before her which Hebrew Phrase sheweth it was a Solemn conjunct Prayer wherein Isaac prayed with her as well as for her Now when they had lived long together without Children This joynt Practice of Prayer is further confirmed from 1 Pet. 3.7 That your viz. Husband and Wives joynt Prayers be not hindred Note 7. Sad exercises and disappointments may attend the most Godly couple in the World neither the Holy Estate of Wedlock nor the Heavenly promise of Gods blessing nor their own youth and strength could secure these two Holy ones from such Crosses as did gall their Shoulders for Twenty Years together Children come not by any humane Vivacity or Vigour but by the Divine gift and Benediction Isaac did acknowledge in his Address to God The Rabbins say the place of this joynt Prayer was either Mount Moriah where Isaac had been Offered Gen. 22.9 or the place of his private Prayer where he had his Oratory for pouring out his Heart to God frequently Gen. 24.63 but upon that and this occasion more fervently looking upon the getting of a Wife and the begetting of Children as two mighty important matters 'T is too Curious to ask where seeing the Scripture is silent 't is enough to know what was done though we know not where 't was done This is plain that Isaac intreated God in some such convenient place as was acceptable to God who is no respecter of either Persons or places Act. 1.24 1 Tim. 2.8 and God Answered his Prayer for hereupon Rebekah his VVife Conceived Gen. 25.21 whose long waiting was at last recompensed with the Birth of a most worthy Person to wit of Jacob the Patriarch Nay the Lord as a rich requital for her long Barrenness gave her two Sons at one Burden to wit Jacob and Esau The History whereof holds out a great Mystery telling us how those Twins spurned and sprunted in
Ishmael may live before thee Gen. 17.18 and let Reuben live and not Die Deut. 33.6 be good patterns for us 4. A wishing our Childrens weal Customarily without a Praying for them believingly is neither enough for Parents nor is it all or at all that is warranted by Isaac's Blessing Jacob here There is much difference 'twixt a Formal wish and a Faithful Prayer for their good there is a groundless Custom among Ignorant persons of Children asking their Parents Blessing The Prophet Jeremiah saith in general that the Customs of the People are Vain Jer. 10.3 And no better is this Custom which cannot be grounded on this Patriarchal practice for these following Reasons 1. Reason We find not that Jacob and Esau did ask their Father and Mothers Blessing daily but they only sought the Patriarchal Blessing before Isaac's Death The 2. Reason Nor do we Read that either of those Sons did fall upon their Knees down to the Ground to ask it for that is a posture of Worship proper and peculiar to God alone outward Adoration as well as inward Devotion is due to God only who alone hath Omnisciency Omnipresency and Omnipotency and not to be done to Angels Rev. 19.10 and 22.9 Much less to Men Act. 10.25 We must fall down and Worship God only Psal 95.6 Matth. 4.9 10 Luk. 4.7 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me so that to Worship before an Idol is to Worship the Idol whatever the Romanists plead and pretend to the contrary 3. As their asking their Fathers Blessing here was not ordinary but extraordinary so this Blessing which they asked was extraordinary also not the common Paternal but the Patriarchal Prophetical Blessing which they here prayed for and therefore not to be drawn into practice as a pattern for our imitation such vain Customs must be reckoned among Popish Dreggs Yet thus far this high example may be for our Holy instruction That 1. Children must mind and remind their praying Parents of them and in an humble manner dutifully desire their Prayers and Blessing And 2. That Parents should be oft upon their Knees in Prayer to God for the good of their Children The Fifth Inference is Gods electing Love flows not from Man's works but from his own Free Grace It Esau and Jacob's works be here compared together we shall find the worse Son the better Man as to works Esau's works in themselves are all praise-worthy for he 1. Obeyed his Fathers command 2. Took pains in Hunting for right Venison 3. Carefully prepareth it to be Savory for his Fathers Pallate while on the other hand Jacob took no such pains of an Hunter taking a Kid of the Fold and dissembling himself to be Esau deceiveth his Father both with his Person and with his Provision as before yet is he Elected before Esau Hereupon both the Prophet Mal. 1.2 3. and the Apostle Rom. 9. 13 14. take their examples of the Freeness of Gods Election from these two rather than from Cain and Abel in the beginning of the Old World or from Shem and Ham in the beginning of the New upon a Three-fold account 1. Jacob and Esau are expresly said to be Born at one Birth 't is plainly known so of them not of the other Therefore Gods free Acting and Disposing of them in a contrary disposal is far more conspicuous and manifest in these than in the other 2. In Jacob there began to be a distinguish'd People from the People of the World and the Foundation of a distinct Visible Church was laid in him more than in Abel or Shem. 3. Jacob and Esau were both Born of Parents under the Promise that the Spiritual and Temporal Vertue of the Promise might be more clearly differenced 'T is therefore called the Election of Grace Rom. 11.5 He Loves because He Loves Deut. 7.7 8. 'T is wholly and solely from himself Idea Dei non advenit â—i aliunde it comes not from without or from us moving him to Love There be three sorts of Love in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As to his Creatures 2. As to Men the best of Creatures And 3. As to Good Men the best of Mankind Thus the Waters of Damascus according to Naamans true Assertion might be as good Waters and as lovely in themselves as the Waters of Canaan yet God freely prefers the Waters of Jordan and Siloam before them Thus God hated Esau that is loved him with a less Love than he Loved Jacob I have passed him by and left him as a sinner and corrupted under Wrath and Judgment and this preterition or passing by is properly oppos'd to Election The 6th Inference no meer Man no not the best of Men knoweth all things but sometimes be exposed to mistakes as Isaac here though both a Patriarch and a Prophet yet blessed Jacob for Esau not knowing whether was to have the Blessing 't is only Christ that knoweth all things Joh. 21.17 But God suffered Isaac to be Ignorant here for Three Reasons 1. To teach him Dependency upon God for knowledg 't was the common condition of all the Prophets not to know or understand all ways and all things but what and when God was pleased to reveal to them Thus Nathan knew not at first but that David might Build the Temple for God Thus the Prophets begg'd of the Angel to interpret the Visions shewn them c. Thus also Isaac knew not the right Heir of the Blessing before The 2. Reason is Probably God suffered Isaac's Ignorance herein for his own safety for had he wittingly and willingly given away the Blessing to Jacob then Esau who was a Savage and Bloody Man would have faln upon his Father to Kill him as he resolved to Kill Jacob for it which hereby God wisely prevents The 3. Reason that the Wisdom and goodness of God towards Jacob might be the more manifest God will perform his pleasure There is no Counsel can stand against God he will have Jacob blest though Isaac and Esau do both Combine against it Prov. 21.30 The 7th Inference is The Efficacy of an Ordinance dependeth not upon the Instrument but upon the Word and Will of God Popish Doctrine teaches That the Efficacy of a Sacrament depends on the Intention of the Administrator so that it shall be fruitless to the Receiver for want of a good Intention in the Giver this here is quite contrary to that Romish Conceit and Lying Deceit for Isaac's intention was to have Blessed Esau yet the efficacy of his Benediction God confirms upon Jacob though Isaac had by a mistake pronounced the Blessing upon him it remained notwithstanding in full force and vertue Gen. 27.33 I have blessed him and he shall be blessed Thus though a Gospel-Minister be an Earthen Vessel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Oister-shell 2 Cor. 4.7 subject to like passions with other Men Acts 14.15 and Jam. 5.17 yet when they Bless their people and pronounce pardon of sin to the truely penitent in the
'twixt Devilish and Divine Dreams 1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us Deut. 29.29 but are left lock'd up in Gods Closet whereof he alone not the Devil hath the Key and 't is always in his keeping whereas the whole Duty we owe to God and Man is revealed in Gods Word To study this and to practise it the Devil despites and despises and he therefore gives us an Avocation from it by suggesting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known that we may presumptuously pry into Gods Ark of secret matters and pretendedly boast thereof though no way profitable either to our selves or others This is a Science falsely so called 1 Tim. 6.20 which indeed is Ignorance and not only puffeth up question-sick Souls but always produceth Evil effects and we must therefore pray against such Dreams that God lead us not into Temptation c. 2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge c. always tending to some sin or other as Nocturnal Pollution c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled and sometimes Holy Saints may be likewise polluted by impure Dreams for the Devil of whose Devices we are not Ignorant 2 Cor. 2.11 may at some time take an advantage of a pretious Saint to fasten that sin upon him while asleep as he did upon Righteous Lot to commit Incest with his own Daughters which he cannot prevail with them to commit when awake A Notable Example hereof also we have in Cassianus Collat. 22. Cap. 6. Who tells of a certain Brother keeping his Body in subjection and duly preserving his Chastity by daily Temperance and Circumspection in all humbleness of Soul yet was he upon a time so deluded by the Devils Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God he found his Body defiled while he was asleep with an Impure Flux This calls loud on us for Prayer and Watching 3. Dreams from the Devil draw off Mens minds from the pure Worship of God to Idolatry Heresie and all Abominations Therefore such Dreamers are expresly forbid by God in Deut. 13.1 A Dreamer of Dreams publickly obtruding his damnable Errors for Divine Truths to draw Men from God though he give a sign which by Gods permission may come to pass as Jannes and Jambres seem'd to turn Water into Blood Exod 7.22 or as the Jesuit to persuade the Indians to embrace Popery should commend it to them by a sign of assurance foretelling that the Sun shall be Eclipsed at such a time to confirm his Doctrine though they being ignorant of the constant causes hereof in the common course of the Heavens and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail may by this Jesuitical Trick be deceived yet both these signs though they come to pass of Jannes and of the Jesuit are no better than cheats the latter being a Natural and the former a Diabolical work before both which the Divine Word whereby we must try the truth of all signs seeing some are fallacious 2 Thes 2.9 ought always to be preferred Such Deceivers and Dreamers God hath Doomed and Damned to die Deut 13.5 and chap. 18.20 Jer. 14.15 and Zech. 13 3. c. Add a Fourth Character to all the aforesaid three differences to wit Diabolical Dreams may be known as Diabolical Tentations are when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or of the Devil If Dreams be First Transcendently gross in themselves as High Atheism that there is no God Psal 14.1 or that God is such an one as our selves Psal 50.21 Psal 58.1 or for sorry Man to affect a Deity as Gen. 3.5 All which are against the common dictates of Natures light and therefore must be Satans injections and not Gods 2. Irksom and execrable to the Soul which trembles at them when suggested as Blasphemy and Cursing God Job 1.11 So Sodomy Buggery c. which ought not to be named among Saints without utmost abhorrency and likewise Self-Murder or the Murdering of Innocent persons 1 Sam. 16.15 and 18.10 c. The thoughts only thereof should make our Hairs start up and our Hearts fall down yea and our whole Flesh to shrink and shrivel The light of Nature condemns such Monstrous Sins and the Life or Law of Nature helps the very Gentiles to do those things contained in Gods Law Rom. 2.14 c. 3. Violent as well as Sudden like a Flash of Lightning giving the Tempted no time to consider or the Temptation and the Tendency of it the Tempters Fiery Darts Eph. 6.16 sometimes hurry away the Soul into Sin ere ever it be aware therefore our gaining time against them and not closing too soon with them to the Burning of our Hands and Hearts as half a Victory over them Gods way is to lead gently Isa 40.11 well knowing Jacob's tender Flock cannot march Lord Esau's hasty pace Gen. 33.13 making many stops as the Star did that guided the Wisemen Mat. 2.2 7.9 But the Devils way is to hurry headlong by Violence he did thus with Christs Body by Divine permission from place to place Mar. 4.5 8. And thus with the possessed Man Luk. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was driven of the Devil as the Horse is with the Rider so the Greek signifies and thus he did with the Herd of Swine Mat 8.32 making them run violently down a steep place Thus also he doth with the Souls of Men 2 Pet. 2.17 which are driven by the Devils Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so dreadful a Storm as made Christs Disciples though Seamen cry out when raised by the Prince of the Air Mat. 8.25 4. Furious as Saul was to kill every one in his way when this Evil Spirit was upon him 1 Sam. 19.9 10. 5. Pertinacious that cannot be shaked off as Paul did the Viper Act. 28.5 That which Satan put into Judas's Heart was an obstinate Evil done deliberately and out-faceing the All-seeing Eye of his own Master saying Is it 1 c. 6. Insulting thus the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffeted or Boxed Paul 2 Cor. 12.7 and so shamefully scoffed him that he prayed he might depart from him Piscator says it may be taken properly not figuratively Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits which naturally boyls up of it self in us and the suggestions of Satan either in our Dreams while asleep or in Tentations when awake is hard to Assign but Satan's in a word are usually as above and against the Inclination of our own Natures and against the Light of our own Consciences c. The Third sort of Dreams are the Divine and purely Spiritual call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitus Immissa sent of God to Men to good Men
Malady to wit his Policy and Prudence now come we to his Piety and Prayer The first was in relation to Man The second Remedy was in relation to God Wherein we have an account of Jacob's double wrestling with God as he had a double wrestling with Man 1. With Laban 2. With Esau as before and Jacob wrestled with God 1. In a Spiritual 2. In a Corporal manner And both those two wrestlings with God interposed and were accomplished before Jacob had his happy Issue of his second wrestling with Man to wit with his Brother Esau and after he had out-wrestled his Uncle Laban The first wrestling Jacob made with God was Spiritual and is conspicuously expressed in his most pathetical Prayer recorded in Gen. 32.9 10 11 12. which is eminently marshall'd and manag'd in an excellent order for his effectual prevailing with God Some say that there be three Ingredients required for a right composition and making up of a pious Prayer The first is a Divine Promise as the ground-work and foundation of a right Humane Prayer When and where-ever Faith finds a Promise 't is its very instinct and nature to turn that Promise into a Prayer and then God will turn it into a Performance The second Ingredient is Deep Humiliation before the Lord that we may not seem to found our Faith and Confidence upon our own Merits but upon Gods meer Mercy The third Ingredient is Hearty Intercession and an earnest Expostulation with God which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interparling with the Lord 1 Tim. 2.1 where all these three parts be put together 1. 'T is partly Gratulatory giving God thanks for his gracious Promises and past Performances 2. Partly Supplicatory making lowly Addresses to God And 3. Partly Precatory particularizing some special Request or Petition before him All these three parts of Prayer Jacob here most exactly observeth But others affirm there be more than these three parts requisite to a right Prayer which I shall not here discuss and not so much the Order as the Affection of Praying Jacob here ought to be observed because this is the Prayer of a perplexed Mind wherein Jacob's Faith wrestled with his fears of a sudden surprizing External Evil. However 't is very manifest and plainly Remarkable that his Prayer is made up here of three parts 1. His Exordium or Introduction 2. His particular Petition 3. His Arguments wherewith he backs his Petition First His Introductory Exordium or Entrance into his Prayer is very observable Gen. 32. ver 9. O God of my Grand father Abraham O God of my Father Isaac and O Jehovah that saidst c. wherein observe how this Holy Patriarch 1. Negatively Doth not apply himself either 1. To those Teraphims or Idol-Images that his Uncle Laban had Idolatrously Worshipped and that his Beloved Rachel had stoln from her Father and now had them hid in her Tent Gen. 31.34 So Jacob had he been Idolatrous-minded might have by his Wives Information and Instigation a fair opportunity to consult with them as Calvin supposeth Rachel did having a tack and tincture of her Fathers Superstition and Jacob from a Blind Love to her connived at in her These were Idols by which the Devil gave delusive answers to Idolaters asking advice in difficulties and dangers Zech. 10.2 Ezek. 21.21 Hosea 3.4 Habb 2.18 Isa 41.29 Jer. 10.8 15. The Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Idols as Synesius calls him and he would have Men to be so too who have naturally an Itch towards it nothing is more Natural and Con-natural to us than Popery in Image-Worship Nothing is more retained in us when once Entertained by us this Diabolical Itch once got is hardly ever clawed off and cured Rachel had these Mawmets a long time after this Gen. 35.2 4. And Micah's Mother after all that Airing of Israel Forty years in the Wilderness still smells strong of Egypt in having her Molten and Graven Gods Judg. 17.3 5 and 18.14 17 18 20. call'd Teraphim which is in the Hebrew plural for those Idolaters loved them so well as to have more than one of that sort in their Houses from which they expected Help and Health whence Avenarius deriveth the Greek word Therapeuo which signifies Healing as well as Worshipping Therefore John shuts up his first Epistle with this Epiphonema a most necessary caution Little Children keep your selves from Idols 1 John 5.21 at least Negatively with the seven thousand in Israel that bowed not the Knee to Baal If you dare not positively profess a publick Dislike and Detestation thereof holding them in Derision not in Devotion as Daniel and his Associates did Nor 2. Did Jacob betake himself to Angel worship no more than he did to Image worship having as fair an opportunity for this latter as well as for the former for here if ever Jacob had a fit season and occasion to apply himself unto the mediation of Angels seeing they had lately presented themselves to him as military troops in a visible Apparition Gen. 32.1 they met him sensibly and visibly not in his Dream as before on the Ladder but when awake as Servants do meet their Masters and as the Life-guard their Prince and he acknowledgeth Gods kindness therein v. 2. that so much favour and honour was done him as not to charge one particular Angel but a whole Host of Angels with the protection of him who was but one man which made a Lane for him at Mahanaim signifying a double Camp to his great comfort it was now if ever seasonable for Jacob to implore the Angels presence and assistance for his over-matching Esau with his four hundred Cut-Throats but he had learnt better things than these two popish points either Image worship or Angel adoration he knew them unlawful practices And Therefore in the Second place Positively He makes his immediate application to the great Jehovah the only true God as he was made known in the Church to wit in his Fathers and Grand-fathers Families to be above all other Idols never making the least mention of any mediatory Angels at all but giving the whole glory of all to the Lord alone who is only able and willing to hear and Help his Servants that call upon him in their necessities The Second part of Jacob's Spiritual Wrestling with God is That particular Petition which he promotes with much ardency of Affection Deliver me I pray thee from the hand of my Brother c. for I fear him c. v. 11. This Petition he placeth in the midst of his prayer so that it standeth strongly guarded both before and behind with several cogent and inforcing arguments both in its Front and in its Rear for the shoring up his Faith in his praying or wrestling work as may more appear in the third part Deliver me saith Jacob he was one that was fled and delivered from a Lion even from Laban and a furious Bear met him Amos 5.19 so by running from his
Death he seem'd to run to it and by seeking to shun the shelves should â—ow most likely be split upon this Rock Laban as a Lion had some shamefac'dness in him saith a Rabby but Esau as a Bear had none at all Jacob therefore Prays sends Messengers sends Presents and submits c. And all to pacifie this chafing Bear robb'd of his two Whelps to wit the Birth-right and the Blessing He that meets with such a Beast will not strive with him for the Wall but be glad to scape by him with any lawful condescentions For I fear Jacob's fear was not a sudden and involuntary violent fear such as wise Men are naturally subject unto upon the noise of some dreadful crack of Thunder or upon the news of some unexpected strange and horrible Casualties out of which they again recover themselves whereas Fools as the Stoick Epictetus observeth do abide in the same fear still sometimes to a Distraction but Jacob's fear was a judicious and setled fear as may appear by his careful and threefold Preparation 1. For War 2. For Prayer 3. For Presents In all which he did well placing his Prudence and Prayer in a way of Subserviency and Subordination to Gods Providence which is the proper place The Third part of his Prayer is The Arguments he pusheth on his Petition with and they are in number seven placing his particular Petition not in the Head but in the Middle of them The first is taken from the Divine Covenant v. 9. where he is Gods Remembrancer reminding him of that Covenant which God had struck with Abraham and his Seed so pleads and puts in for his own part thereof as his Seed Saying as it were Lord thou hast been graciously present with my Grandfather and with my Father Oh! be not absent from me both their and thy Son As thou hast deliver'd them out of all evil so deliver me Remember thy Covenant if not my Congregation Psal 74.19 20. Jacob herein doth as it were Appropriate God calling him the Tutelar God of his Fathers Family their Domestick Deity or Daemon that he might the more pathetically profess him to be his peculiar God too The second Argument is drawn from a Divine Command as the first was from a Divine Covenant saying Thou saidst unto me return ver 9. wherein he argues thus Lord thou knowest I did not depart from my Service in Syria upon my own Head neither by any rashness of my own Sentiments nor by the fond advice of any of my Relations either of my Wives or of my Children I am no Rogue nor Runagate 1 Sam. 25.10 that hath broke away from my Master as some evil Servants do before their time be out I have not been saith he like a Damm'd or stopt River that breaks its Banks or as some unruly Cattel that break both their Bands and their Bounds No I staid out my full time of my hard Service and stirr'd not a foot until I had thy Call Gen. 31.3 Seeing therefore it was not my precipitancy but thy precept that hath brought me into this great peril of my Brother Esau 't is but an equal and Righteous Challenge I make to claim relief from thee The third Argument is drawn from a Divine Promise as the second was from a Divine Precept urging Thou saidst I will do thee good ver 9. and 12. So Jacob interprets that Promise I will be with thee Gen 31.3 which indeed hath in it whatever Heart can wish or need require Promises must be prayed over God loves to be sued upon his own Bond to be burden'd with and importun'd in his own words Prayer is our putting Gods Promises into Suit 'T is neither Arrogancy nor Presumption to Burden God as it were with his Promise-Bonds As his Love mov'd him to make them so his Truth binds him to perform them and 't is our Duty to improve them as it was his Mercy to make them So Gods Mercy always calls for Mans Duty there is a sweet Reciprocation between them two we ought therefore to lay claim and make challenge in a way of Duty unto all that Aid and Assistance when we find our selves plung'd into perils which God hath promis'd to give us in a way of Mercy as Jacob doth here to whom this Promise of God I will be with thee was such precious Spice that twice he repeats it and ruminates upon it rolling it as Sugar in his Mouth and hiding it under his Tongue God spake it once he heard it twice as David did Psal 62.11 by an after-deliberate-reiterated Rumination and Meditation upon it He sucks and is satisfied with this Breast of Consolation Isa 66.11 He milks out or as the Hebrew signifies he wrings out as the hungry Child doth its Mothers Breast sucks so long as a drop will come and sucketh still till more cometh so Jacob the Patriarch here both presseth and expresseth Gods Promise squeezing out more comfort out of it than it seemed to contain 'T is very Remarkable how the Patriarch improves this Promise Veeheieh Gnimmak ero tecum I will be with thee Gen. 31.3 wringing it and squeezing out of it 1. Those words Veettibah Gnimmak ' benefaciam tibi I will do thee good or I will deal well with thee Gen. 32.9 And then again 2. These words Hetib Atib Gnimmak ' benefaciendo benefaciam tibi In doing good I will do thee good or I will surely do thee good v. 12. The Lord is good and doth good to Man even while he is evil and doth evil to God and Jacob here argues himself into an assurance that God would certainly do him good Mark well how kindly doth a Promise ripen grows both greater and mellower in the Hand of Faith which stretcheth and straineth it after an holy manner to the best and most happy advantage Could we but believingly pray over Gods Promises such Prayers would be nigh to God Night and Day 1 Kings 8.59 and he could as little deny them as deny his own Deity The exceeding great and precious Promises so called 2 Pet. 1.4 are the most fragrant and sweet-smelling Spices especially when well pounded by the Preaching of the Word to the Souls of Saints that are sick of Love 't is a sweet time with them when Christ brings them into his Banqueting-house stays them with the Silver Flaggons of his Wine-cellar the Holy Scriptures and comforts them with the Golden Apples that grow upon the Tree of Life the precious Promises Cant. 2.4 5. Then is Christs left hand under their heads and his right hand doth embrace them v. 6. and then it is when they are thus stayed and stablished under his Banner of Love when their Souls are thus satisfied with such transporting Joys that they can now be content to want what God will have them to want and to wait Gods time which is always the best time and his leisure for their Deliverance being hereby adjured themselves and they now adjuring others not to Dare the awakening
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether â—f Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caâ—nal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
fight of Faith whereby he got he best of Blessings the crown of life 2. Tim. 4.7 8. and who also exhorteth all us to war the same warfare as we are Men of God Fight this good fight 1 Tim. 6.11 12. and if we prove good Soldiers of Jesus Christ 2. Tim. 2.3 our Conquest shall be Eternal Glory This very Copy of Jacob may comfort us in such Holy Combats shewing 1. That we should alway be in expectation of Assault not only Men wrestle with us but even Beasts as Paul saith I fought with Beasts at Ephesus 1 Cor. 15.32 2. That when one Assault is over others and it may be more grievous must be expected 3. That we wrestle not with Flesh and Blood but with Principalities and Powers and Spiritual wickednesses and in high places Eph. 6.12 4. And sometimes with God himself as Jacob here who never Tempts as Satan doth to Sin but from Sin for our probation as he did Abraham Gen. 22.1 never for our perdition 5. Though God tempt us and try us yea and possibly not only labour us hard but lame us also to humble us as he did Jacob here to humble him yet through Grace this very lameness is a badge of Honour as it was to Jacob as well as a memorial of Humility Though God belabour us never so much yea and lame us too in our wrestlings with him yet he lets us live as he did Jacob here In the midst of wrath he remembers mercy Habb 3.2 and wherefore should the living man complain Lam. 3.39 7. In all our hard labour and lameness our gracious God supplies us with strength from himself for our support as he did to Jacob here while he is casting us down with the one hand at the same time he is bearing us up with the other He strengthens us with might Eph. 3.16 yea with all might Col. 1.11 in the inner man by his Spirit 8. This Example teacheth us too that Victory cannot be got without Frailty and Maimings Though we be maimed in pursuit of Victory yet must we not let God go without his Blessing as Jacob here 9. Right Wrestlers will wring the Blessing out of the hand of Christ who stands not only to wrestle with us but also to look on us to behold how we wrestle with one Crown on his Head and another in his Hand crying Vincenti Dabo To him that overcometh will I give this Crown Revel 2.10 And 't is very observable Christ promiseth his Blessing to all Overcomers in all the Seven Churches as well as in that at Ephesus v. 7. and to those at Smyrna v. 10. as to those at Pergamus Revel 2.17 at Thyatira v. 25 26 27 28. at Sardis Revel 3.5 at Philadelphia v. 12. yea and to those that overcome even in lukewarm Laodicea v. 21. Read over all those Rewards there promised they are all so Rich that they are Richly worth wrestling for and the Effectual fervent Prayer of a Righteous man availeth much for them Jam. 3.16 Thus the Prayers of this Patriarch performed with hard labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint read Hos 12.3 by his strength had power with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the better or prevailed for the Blessing v. 4. Ob quà m hoc non est omnium This is not every mans Mercy whose praying is prevailing This is the Generation of them that seek him that seek thy Face O God This is Jacob Psal 24.6 yea this is Israel who prevail'd as a Prince with God Prayer saith Luther hath a kind of Omnipotency in it of whom 't is said Iste vir potuit quod voluit apud Deum He could have any thing what he would of God by his omnipotent Prayer Jerom saith Deus ipse qui nullis contra se viribus vinci potest precibus vincitur That is God himself who is otherwise unconquerable may yet be conquered by Prayer provided we persevere in Prayer as Jacob did holding out all the Night-time of a dark Dispensation till the Morning-light and growing more resolute toward the latter end than at the beginning as be was Invictum Vincunt vota precesque Deum Jacob never gave over Wrestling Weeping and Praying until God blessed him there Gen. 32.29 The first Enquiry is what was this Blessing wherewith Jacob is said to be blessed here Answ 1. The Jewish Rabbins thinking it to be Esau's Angel which wrestled with him Think also that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac and now he would not let Esau 's Angel go till he had ratify'd it in Esau's stead 2. Josephus judgeth that Jacob would constrain this Angel to inform him of his future Fate and Fortune what should happen to him in After-times 3. Others understand this Blessing to be Jacob's external safety only that the Angel who had lam'd him of his Leg should not lay Siege to his Life too by his own hand or let him lose it by the hand of his Brother Esau 4. Thomas Anglicus over-narrowly Interprets with the aforesaid this Benediction to be nothing else than the Imposition of a new Name upon him the Name Jacob chang'd into Israel 5. Abulensis and others say as is aforesaid that it was only he healing him of his lameness which was done as they conceive before Jacob met Esau for the Reasons fore-mentioned But 6. It was without controversie the Divine Blessing even such a Blessing as was worthy for God to give with whom he had Power against whom he prevailed Hos 12.3 45. And such as would fully satisfie this couragious Conquerour Jacob Psal 90.14 even that special mercy of God in Christ for which this noble Wrestler so earnestly wrestled even with excellent Wrestlings as it was said of Mark-Anthony He did not fish for Gudgeons and despicable Fishes but for Towns and Castles So Jacob did not Duel or Fight here for those low Things aforenamed they were comparatively contemptible to him but for that peculiar favour God shews to his People Psal 106.4 and that God should do to him as he uses to do unto those that love his Name Psal 119.132 It was not any common mercy that would content Jacob in his contending work but it must be saving mercy without which he could not live and without which he durst not die This is made more manifest by considering well First How Jacob requested two things of the Angel his Name and his Blessing The former was denied because he would not serve his Curiosity the latter is granted because he would willingly succour his necessity and support him in his adversity This was the one thing needful Luk. 10.42 and necessary to be had But that other was only Curious and might well enough be spared we must be willing not to know what God will not have made known Exod. 6.3 Judg. 13.18 1 Sam. 6.19 Rom. 12.3 Therefore this second must be a better thing than the first thus
surreptitiously got among these blind Heathen 't was certainly a great shame to Satan to see all his old Wizzards confounded by a young Hebrew and he must owe Joseph an ill turn for it 3. It was thus ordered also for Pharaoh's sake not only that he might the more mind his Dreams which all his Magicians found their over-match to explain but also that he might be brought off from ascribing Humane Affairs either to Fatal necessity with the Stoicks or to Chance and Fortune with the Epicureans and to shew him that God was above the Devil making Fools of his Sooth-sayers Isa 44.25 and his Diviners Mad when the King saw them unable to Interpret about things to come Isa 41.23 But Fourthly This Non-plus was put upon those Devils Imps the Sorcerers for poor Joseph's sake two ways First That he might be freed from Prison by his being call'd to come thence to Interpret the Roylal Dreams to the King as he had done the Butler's to him which would not have been done if the Magicians could have given the right meaning thereof to Pharaoh's Satisfaction And Seconadly That Joseph might by interpreting them be admired the King and his Council as a famous Prophet of God and ten times wiser than all his Soothsayers as the King found Daniel Dan. 1.26 of most prodigious parts through Divine Inspiraotin neither would this have been done had not those Wizzards been first both consulted and confounded for otherwise those Wise men might have cavill'd like right Cunning-men so called that they could have given the same Interpretation had their Answer been asked In a word God baffled the Devil here and made his Diviners mad as Isa 44. 25. to be thus dazl'd dulled and disannulled This enrageth them against Joseph and no wonder if it be supposed they became Arch-Archers of the Devil 's black Regiment though Moses mention nothing of it to shoot their envenom'd Arrows against Joseph in his state of Exaltation especially considering how the Caldeans Brethren to Pharaoh's Conjurers conspired against Daniel and his three Companions after they were promoted to great Honours when with their joynt-Prayers Dan. 2.17 they had obtained an Interpretation of the King's Dream v. 18 19. Hereupon they laid a Snare for their lives Compare Dan. 2.48 49. with 3.1 8. Traducing the King that he was turned Jew for preferring these Jews And to purge himself from this Slander the King makes an Act of Uniformity to bind all to one Religion which indeed was the grossest Irreltgion the worshipping his Golden Image a Trap set only to catch Daniel and his Companions Dan. 3.1 4 8 12. because the King had set them over his Affairs as that was the grand Eye-sore which irked these spiteful Accusers the Caldeans and no doubt Pharaoh's preferring of Joseph must accordingly fret those Magicians against Joseph yet God strengthened them all so that all their bows abode in strength God deliver'd Daniel either by raising him up above their reach in the King's Favour or by his Absence through Sickness or some publick Affairs in a remote place at that time and his three Associates out of the fiery Furnace Dan. 3.28 and so God might deliver Joseph from these also But the Second sort of Archers that shot at Joseph in his Prosperity were the Parasitical Courtiers Counsellors No doubt but the Devil plaid the same Game with Joseph here that he did with Daniel afterwards In both there was the like provocation both being Interpreters of Kings Dreams and both being raised to the like highest Honours by such their extraordinary Interpretations yea and both were Foreigners both Hebrews and therefore the more hated especially when higher Advanced than the Native Nobles in those Countries where they had their Advancement Darius committed the Government of his whole Realm unto Daniel Dan. 6.3 and Pharaoh did the same to Joseph Gen. 41.40 44. This laid the foundation of Envy in the Persian Princes and Presidents against him and never did Dogs watch more for a Bone than they did for his Halting as David's Adversaries did for his Psal 38.16 17. but such was the blameless Behaviour of Daniel so square-dealing a man he was Homo quadratus that they could not find or fasten any Fault upon him either for words or Deeds Dan. 6.4 He was so Faithful both to his King and to his God too that those most Critical Observers could not with all their Malice meet with any colour of Accusation against him however they might belye him yet his life was a real Refutation of their Lies Now when their Envy was disappointed with his Innocency that they could no way fasten their Fangs upon him in the Matters of the King they then lay a Design against his life in the Mattsers of his God Dan. 6.5 6 c. Religion whereof he was both a strict observer in himself and a stout preserver of it in others was the only fault they could find in him and the sole ground of their quarrel with him and for this they got him cast into the Den of Lions where no doubt he pray'd hard his Father David's words Save me from the Lions mouth so will I declare thy Name unto my Brethren Psal 22.21 God heard this Prayer and deliver'd him out of the Den into which his Accusers were cast for whom the Lions Mouths before shut gap'd wide open to Devour them Let it not seem absurd to suppose that Satan manag'd the same Design against Joseph as he did against Daniel both being under the like Circumstances both Civil and Religions c. Though Moses mention nothing hereof yet his Bow abode in strength as Daniel's did whatever Arrows these Court-Archers shot against him Profound Pareus saith solidly Mille modis Diabolus-per Magos Politicos versutos consilium Regis eludere promptus erat the Devil no doubt was ready enough to delude the Kings Counsel by those cursed Conjurers the Magicians and by those crafty Courtiers and Councillors all professed Politicians Moses indeed mentioneth thus much Gen. 41.37 38. that Pharaoh would resolve nothing without the Adâ—â—â—â— of his Câ—â—â—â—â—â— He was not so Absolute as the Persian Monarchs were who gave their Peers no freedom of Advice nor as some Princes who are so self willed and so wedded to their own wills that they will seldom ask Counsel but never follow any they fancy not how good soever in it self But Pharaoh here did better for we must suppose saith Pareus Joseph was commanded to withdraw when Pharaoh the King consulted with his Privy-Council about this grand Affair These Transactions were private betwixt him and them He ask'd them their Advice in it and heard what they could say to it The King first proposeth saying You see we must have some most prudent Providore praefectus Annonae as the old Romans named that Office to prevent our perishing by the seven years Famine a Proctour of the Kingdom one who must be of Prodigious Parts and Prudence but no man can be found
indeed like checker'd work He had there long Mercy but at last some Misery God hath set Adversity over against Prosperity Eccles 7.14 There will be interchanges of fair Days and foul 1. 'T was fair weather with Jacob when he met his Jewel Joseph when he had the Honour to be admitted into Pharaoh's Presence to kiss as we say the King's Hand and to hold a familiar Conference with him about Matters of Man's Mortality and when a free and open Entertainment by the King's Liberality and through Joseph's Intercession was granted him in Goshen but above all when God graciously gave him to live there full Seventeen years in Health Peace and Plenty nothing all that time was he deprived of to render his life comfortable He and all his had abundance of all things by his Son Joseph's means while the Egyptians themselves were so pinched with penury that they sold all they had and at last themselves for Peasants and Vassals to Pharaoh to purchase Bread for sustaining their own single lives Thus it fared better with him and his though mere Strangers than with the proper Inhabitants and Natives of the Land And thus Jacob's last Days were his Best Days He never had so large and so long Prosperity neither in Syria nor in Canaan before as he had now in Egypt though some part of this Prosperity was in the sad time of a sore Famine This in the general but more particularly Joseph is God's Instrument of Jacob's and his whole Families welfare in that sore Famine feeding them all with Bread Hebr. according to the mouths of the little ones Gen. 47.12 that is according to the Number of their Families as well small as great He did provide for them all giving every one their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full portion and proportion as Luk. 12.42 which seemeth to have Reference to this place express'd by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them their due measure of Meat or the Hebrew may be read to the mouth of a little one as the Nurse puts meat into the Mouth of her Suckling meaning tenderly and carefully yea and with as little care and pains to Jacob and his Houshold as Children use in providing for themselves yet 't is improbable those Shepherds used always to pains-taking would be idle all that time as if they had been but so many helpless Infants However 't is a figurative Speech signifying Joseph's great Care he had to provide Necessaries for them all from the eldest to the youngest and their strong Confidence for Provisions in their proper Season and Proportion from him 'T is said Joseph nourish'd his Father and his Family for which end he was sent before by God Gen. 45.7 8. and 50.20 and Psal 105.17 and which he himself had promis'd to do Gen. 45.11 and 50.21 whereupon he is called The Feeder or Shepherd and Stone of Israel Gen. 49.24 by whose means and for whose sake so many Thousands were preserved who otherwise would all have perished All which teacheth us these many Remarks As 1. That 't is a blessed thing to begin a Journey with seeking Gods Blessing at the beginning thereof so did Abraham's Steward Gen. 24.12 so did Jacob when come from Beershebah to Bethel Gen. 28.20 He prayed as well as Vowed and so he did at his coming out from Beershebah towards Egypt Gen. 46.1 there he offer'd Sacrifice and as God gave a successful Journey to Eleazar Gen. 24. so he did to Jacob in that long Journey to Laban in Syria and in this perillous one to Joseph in Egypt where he met with both welcome and welfare As 't is said Tithe and be Rich so Pray and be Prosperous the Popish Proverb Mass and Meat hinders no mans Thrift may serve to reprove Neglecters of Prayer As Prayer must be the Alpha of all our Enterprises so Praise must be the Omega thereof Hoc primum Repetas opus hoc postremus omittas Neither the one nor the other ought to be neglected God may indeed give Success without Prayer but certainly it will be nothing so sweet to the Soul that success is sweetest which is won by Prayer and worn by Thanksgiving 2. This teaches us also That it is not only the Duty of Pious Sons to nourish their Aged Parents when they are disenabled to provide for themselves as before but also 't is the Duty of Pious Souls to do good to their worst Emmies as Joseph did not only to his old Father who had been always kind to him but also to his bruitish Brethren who had been some times cruel to him Recompence to no man evil for evil Rom. 12.17 Revenge to carnal Reason seems Justice Aristotle commends it the World calls it Manhood but indeed 't is Belluinum Beastly and Doghood rather the more manly any Man is the milder and more Merciful he is as was Julius Caesar who wept over his Foe 's Pompey's Head presented to him saying Non mihi placet vindicta sed Victoria I seek not Revenge but Victory as was valorous David 2 Sam. 1.11 12. Though he was well pleased with Nabal's Death the case being differing yet he mourned for Saul's and as was vertuous Joseph who while he fed his Brethren heap'd coals of fire upon their Heads Prov. 25.21 22. to melt those hard Metals into a kindly Repentance knowing assuredly that the less he reveng'd himself the more his God would as indeed he had done reward him 3. It teaches what a marvellous Providence of God attends the Church in sending Joseph beforehand into Egypt Psal 105.17 there to lay up great Provisions for sustaining his Church in the Time of Famine while many of the World were famish'd by it 4. It teacheth likewise That seeing All Joseph's Store was laid up for Jacob and his Families the Church's sake whereby Egypt and other Lands were preserved Oh then what Fools are the Men of the World who persecute the Saints that are their Saviours and Safeguard who hate and hunt them to whom they owe all the good things they have what is this but doing as the silly Deer do in eating up those very Leaves which would hide them from the Eyes of the Hunter 5. It teaches That a poor life in the Church of God is to be preferr'd before the Pleasures of the World Joseph taught his Brethren to say Thy Servants are Shepherds Gen. 47.3 that they might not be employed in Pharaoh's Court or in the great Affairs of the Kingdom as himself having special Grace was but chuse rather to live as poor Shepherds in the Church and Service of God than to be proud Courtiers in the Royal Palace estranged from the Houshold of Faith Joseph but especially God had a respect to preserve the Purity and Visibility of the Church separate from the World which could not have been nor her Doctrine kept uncorrupted had they been mingled with that superstitious people therefore were they placed by themselves at the first though afterward multiplying
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
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
is The Divine Consolation wherewith He closes this Oration not loving to set like the Sun sometimes in that dark Cloud of Divine Commination Hereupon Moses here comes to Comfort Israel with a double Cordial The First is God's Promise of the Restitution of Israel ver 36 43. And the Second is his Promise of the Rejection of all their Adversaries against whom He denounceth Corporal and Eternal Punishments ver 40 to 44. whereby He shewed God's Mercy in Christ toward them in the end The Sixth Remark is The Conclusion of this Chap. 32. in which after Moses had moved the People to a diligent Consideration and Application of the Matter of this Song ver 46 47. then God commands him to take a view of the Land of Promise from the Top of Mount Nebo the next Mountain ver 48 49. and then to give up the Ghost there ver 50 51 52. wherein Moses faithfully Commemorates his own Sin as a Vindication of God's Justice against him and for a warning to all People not to disobey God by his Example however he gives this Account of himself that according to the Apostle's Phrase He died in the Faith seeing the Promise afar off and saluted it Heb. 11.13 Now come we to Chapter the thirty third of Deuteronomy which is Moses's last Prophetical Prayer and his Patriarchal Benediction relating to the twelve Tribes of Israel a little time before his Death This consists of three Parts 1. The Prologue 2. The Prediction it self in twelve Particulars And 3. The Epilogue or Conclusion of the whole In the first Part the Prologue Moses maketh Arguments for Captivating the Peoples Attention and Good Will His first Argument is drawn from the Person of God who had conferr'd so many and so great Divine Favours upon them ver 2 3. His second Argument from the Person of Moses Himself in his twofold Office 1. Prophetical in giving them the Law ver 4. 2. Regal as he was King c. so might command their Audience The Remarks upon this first Part the Prologue are First Here beginneth the fifty fourth and last Section or Lecture of the Law call'd in Hebrew Haberahah Haec benedictio this is the Blessing beginning here And much to be marked because the Words of dying Men are living Oracles most pious and ponderous but most of all of this dying Man of God Moses The Second Remark is From the Person of God call'd here a Lover of the People who bestowed three special favours upon them The 1. Was in giving them his Law 2. In providing for them the Brazen Serpent to heal them when stung of the fiery Serpents Thus the fiery Law is a Schoolmaster to bring us unto Christ figured by the Serpent set up while they compassed Mount-Seir Edom's Land Deut. 2.4 5. Numb 21.4 9. And 3. In preparing them for their Possession of the Land of Promise by the Explication of the Law which Moses made to them at this Paran named here and Deut. 1.1 and Hab. 3.3 This teacheth us that after we be brought to Christ by Faith He informs us in his Law by his Spirit and so prepares us for our entring into his Eternal Rest The Third Remark from the Person of Moses is Though Kingly Government as it is described 1 Sam. 8.9 was not set up in Israel yet Moses is call'd King here ver 5. as he was the Supream Magistrate and Chief Governour of Israel their Law-giver and such an Heroick King as reigned over the People by Vertue and Justice not by Force and Violence Not Imperiously saying this I can do by my absolute Power but this is fit for me to do as a Magistrate fearing God c. He had the Heads of the People and the Tribes joyn'd with him here as King Lords and Commons 'T is the best of Governments doubtless where the Beam is kept right and eaven betwixt Soveraignty and Subjection without Tilting the Balance either way The Second Part is the Prediction relating to the twelve Tribes and beginning with Reuben ver 6. The First Remark concerning Reuben is Moses prays for him that though he had finn'd with his Father's Concubine Gen. 35.22 for which he lost his Birth-right Gen. 49.4 and though the Princes of this Tribe rebelled with Korah Numb 16.1 c. yet that Mercy might be shewed him in Christ so as to live to Life Eternal and not die the second Death according to the Chaldee Paraphrast or at least to live before the Lord in this World that he might not be extinguished among the Tribes By Vertue of this Prayer Reuben remained a number to go on Armed before their Brethren against the cursed Canaanites Josh 4.12 The 2d Remark respects Judah v. 7. who was the 4th Brother yet is blest in the 2d place for the honour of the Kingdom which was to be in this Tribe by David c. and out of which the Messiah was to spring Moses prays that God would hear the Prayers of Judah when he fought the Lord's Battels pressing the Lord that he would turn his promises into performances as was oft done in David's and his Successor's days and Moses prays that Judah's hands may be sufficient for him and that God would be an help to him to shew that Man's sufficiency is of God The 3d Remark concerns Simeon whose Name is not mentioned in this Patriarchal Benediction because 1st He lost his Honour by his Cruelty upon Shechem Gen. 49.5 7 c. 2dly By the Corporal and Spiritual Fornication of his Posterity in Zimri c. Numb 25. Therefore was this Tribe lessened from 59 Thousand at the first Muster Numb 1. to 22 Thousand at the last Muster Numb 26.14 But the Rabbins not willing to have Simeon altogether omitted do join him with Judah here in the Blessing because he went forth with that Tribe to fight against the Canaaites Judg. 1.3 and because Simeon's Inheritance lay in the midst of the Inheritance of Judah Josh 19.1 1 Chron. 4.42 So their Expeditions were in common joined together Yet the Greeks in many Copies join Simeon with Reuben in the former Blessing thus Let Reuben live and not die and let Simeon be many in number But this Addition is exploded by the Fathers Some join Simeon's with Levi's Blessing because both of them were scatter'd in Israel Gen. 49.5 7. The 4th Remark respects Levi who had been a Copartner with Simeon both in the Cruelty and in the Curse afore-named yet this Tribe did retrieve it self from both by their Zeal against Idolatry Exod. 32.26 27 c. which Simeon's Tribe did not so comes to be blest by Moses here with a Sacerdotal Dignity ver 8 9 10 11. to whom the Vrim and Thummim Sincerity of Life and Soundness of Doctrine is here promised and which the Levitical Priesthood kept till the Captivity but then lost them Ezr. 2.63 and never recovered them because the Messiah our High-Priest after the Order of Melchisedech was to restore them by the
cannot behold it but he must punish it how much more are those great and gross Sins of Apostacy and Idolatry but more especially in God's Israel who sinned against greater Light and greater Love than other Men and who should have said Shall we again after so many Deliverances turn away from God ver 9.13 N. B. Those sins in them were sins of the greatest Aggravation their sins were therefore worse than others because they ought to have been better than others and hereupon God most justly sells his own Circumcision to be plagued by the Vncircumcision The Lords of the Vncircumcised Philistines do Lord it over God's Circumcised Heritage most probably during the Days of Samson and Eli because they had misimproved that pretious Peace they had enjoyed under the three forementioned Judges The Prosperity of Fools destroyed them Prov 1.32 The Second Remark is Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People begins to break forth and to raise up a suitable Remedy for their sore Malady In order hereunto no less than the Angel of the Covenant the Eternal Son of God who had appeared to Joshua and to Gideon in an Humane Shape now appeared unto Manoah's Barren Wife of the Tribe of Dan though Idolatry had broke forth first publickly in that Tribe ver 2 3 c. N. B. Some indeed say He was but a Created Angel because he would not have Manoah to Sacrifice to him but to the Lord ver 16. But this is easily Answered being spoken only according to Manoah's Opinion of him that he was no more than a Meer Man like that of Christ Why callest thou me good There is none good but God Matth. 19.17 because he thought him to be but a Man But this here was more than a Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man and more than an Angel even the Lord of Angels whom Manoah afterwards calleth Elohim ver 22. and his Wife calleth him Jehovah ver 23. and by himself he is called Wonderful which is one of those Names given to Christ Isaiah 9.6 N. B. The Messiah appeareth to Manoah's Wife who is not named here yet had she her Name writ in the Lamb's Book of Life and was undoubtedly a good Woman and possibly the better because she was Barren for this Providence was an Ordinance to her and a blessed Means to humble her and so to prepare her for such a Mercy in her singular Son Samson N. B. 'T is an excellent Observation that the Barren Women in both Testaments such as Sarah Rachel Elizabeth c. had the best Children N. B. Christ tells her though she was Barren by the Course of Nature yet should she be Cured by the Power of God He foretells Samson's Conception and Birth Instructs her how both to Breed him in the Womb and to bring him up when brought forth into the World according to the Law of the Nazarites Numb 6.1 2 3 c. as one separated from the World and Consecrated unto God ver 3 4 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman and must be the first Nazarite we read of in Divine Record and all this to be a fitter Type of Christ himself who is the Grand Votary c. as after and who gave those Directions here to his Mother that seeing he must draw Nourishment from her both in her Womb and at her Breasts she hath her Dyet prescribed both for Meat and Drink that the Sanctifying of her Son might take its beginning from her self and the Mother must observe all these Rules only for her Son Samson's sake because commonly Partus sequitur ventrem the Birth follows the Belly the Child taketh after the Mother N. B. And therefore that Mother who would have an Holy Child must be careful that her self be Holy and Parents may learn from Samson's Parents to be praying Persons ver 8. and to cry How shall we order the Child ver 12. Such Sollicitude is laudable and God's Direction for Childrens Education is very needful The Third Remark upon the Antecedents of Samson's Birth is the second Appearance of the Messiah to both his Parents from ver 6. to ver 20. As soon as he had appeared to the Wife the first time and delivered his Message to her she immediately ran and told her Husband that a Man of God had been with her and had said to her that she should Conceive c. ver 6 7. N. B. Josephus tells us that this Manoah was a great Prince in the Tribe of Dan that his Wife was a most Beautiful Woman and that he was Jealous of her c. But who told him so Thus to slander a godly Couple for had he indeed been Jealous of her to her knowledge she would hardly have told him such a Story of a most Majestick Man with an Angelical Countenance coming to her in her Countrey-Farm as Josephus reports Waving therefore those Fables the Scripture of Truth tells us as soon as Manoah heard these Tidings he prayed to the Lord that the Man of God might come again c. ver 8. God hearkened to his Prayer and the Messiah came again to his Wife ver 9. and not to him because as is supposed she was more afflicted about her own Barrenness than her Husband was and therefore had she been a longer and a more Ardent Sutor for the Removal and Cure of it Christ comes to her as she sat in the Field about her Country Affairs not to her Husband as Josephus saith untruly but to her who immediately call'd him and when come he held a long Conference with the Angel wherein he hath a Confirmation of his Wives Information and new Instruction for the Order of the promised Son ver 8 9 10 11 12 13 14. upon this Manoah invites this Man of God to a Banquet accounting him worthy of a Prophet's Reward even double Honour 1 Tim. 5.17 namely Reverence and Maintenance he must give him the usual Respect and Entertainment of Strangers Gen. 18.5 Judg. 6.18 Manoah cannot demonstrate his Gratitude to him for appearing at his Prayer and thus directing them as a Prophet better than to feast him with a Kid and thereupon begs his Patience to be detained a while with them unto which he consented N. B. Oh Happy we if Christ may be detained a while if we can constrain him to stay a little with us as the two Disciples did at Emmaus Luke 24.29 Christ stays here until the Kid can be prepared and Oh how profitably was that short time Improved in Divine Discourse would to God we could learn to do so The Man of God tells Manoah though he was willing to be detained yet would not he eat of his Meat because he needed it not as Mortal Men do so he adviseth him to turn his Feast into a Sacrifice Hereupon Manoah enquires after his Name the Messiah answers his Name was Secret or Wonderful the Hebrew Word signifying
both First It was Secret so not to be pryed into by Curiosity Deut. 29.29 And Secondly Wonderful so that it cannot be comprehended by any Humane Understanding and therefore 't is rather to be adored than searched into ver 15 16 17 18. This Wonderful Angel manifested his Name to Manoah after in his wonderful Actings Then Manoah took a Kid c. though he was no Priest nor had he nigh him the Altar of God's appointing to offer his Sacrifice upon Deut. 12 13 14 c. N. B. Yet Christ standing by him gives a sufficient Warrant to him ver 16. so that he dispensed with his own Law and made both this extraordinary Sacrificer and the extraordinary Altar to be both Lawful and Acceptable ver 19. This Acceptance more plainly appeared in the wonderful Actings of this Angel for no sooner was Manoah's Kid laid upon the Rock as a Sacrifice but presently fire is fetched out of the Rock in a miraculous manner and consumed the Kid-flesh and the Angel ascended up to Heaven in the Flame thereof while Manoah and his Wife looked on ver 20 whereby they knew he was more than a Man of God even the Angel of the Lord yea the Lord of Angels All this could not but be a strong Confirmation of their Faith in having their promised Son and that their Prayers and Oblations were assuredly accepted of God seeing Christ himself had carried them up along with him to present them to the Father N. B. And this is Christ's Work still for his Praying Servants he is our High-Priest that both brings and Burns our Sacrifices to God and perfumes our Prayers so with the sweet Odours of his Merits and Mediation Revel 5.8 and 8.3 Psal 14.12 that they cannot fail or fall short of going up with Acceptance upon God's Altar the Flame of this Altar doth sweetly represent the Office of Christ in his procuring Acceptance with God both for our Prayers and Persons c. N. B. However the Effect of this Wonderful Ascension became a dreadful Consternation in both the Beholders so that they both fell upon their Faces to the ground ver 20. possibly the fire flaming forth out of the Rock and turning their Sacrifice into Ashes as Psal 20.3 might fright them at the first into this prostrate posture and both of them were struck with a Religious fear of Death as is expressed ver 22. and out of a Reverence to that glorious presence manifested in such a wonderful manner they humble themselves to the Earth in Supplication to God for the prevention of Death N. B. The Sign of this Malady was more manifest in Manoah who was in the deeper Consternation than the Woman as appeareth by his lamentable Out-cry We shall surely die because we have seen God ver 22. and no wonder he cryed so to his Wife when Gideon a Man of a more Martial and Magnanimous a Spirit said as much in effect Judg. 6.22 N. B. This General Notion was grounded as 't is supposed from the mistaking of that Text There shall no Man see God and live Exod. 33.20 for though no Mortal Man can behold God in his Majesty yet Jacob Moses and others saw God in such Simulachra's whereby he made himself visible to them yet their Lives were preserved The Rabbins say of them they saw Merchabab velo Rochab only the Chariot God Rode in but not the Rider N. B. But Manoah's Wife recover'd her self first out of the Consternation and having got her Faith above her Fear labours to recover her Husband by applying a fit Remedy to his Malady It seemeth here that the weaker Vessel had the stronger Faith ver 23. where she brings forth pregnant Arguments to shore up her Husband 's fainting Faith which be First From God's receiving their Oblation And the Second is From God's Revealing such Secrets to them about having a Son c. And her Third was And both these in a time of Grievous Common Calamities when open Vision was not Therefore she concludes We shall not Die The last Remark is upon the second part of this Thirteenth Chapter namely the Consequents of this Wonderful Apparition As First Manoah's Wife notwithstanding her Fright both asked and bears a Son by the force of her Faith and calls his Name Samson Hebr. Shimshon which signifies Solilus N. B. A Little Son for Shemesh Hebr. signifies a Son thus he was a Type of Christ who had promised him to his Parents even that Sun of Righteousness Mal. 4.2 N. B. Josephus Interprets this Name Robustus Strong because Samson was strong even to a Proverb As strong as Samson and as the Sun in its strength Judg. 5.31 is irresistible even so was Samson whom the Lord blessed with growth ver 24. both in Invincible Valour of Mind and in Impregnable Strength of Body N. B. So that like a little Sun he began to shine forth toward Israel's Deliverance N. B. Or Shemesh Hebr. signifies a Servant for the Sun is the grand Servant of the World lending light to Man in all his Labours who is said to go forth to his Work and to his Labour until the Evening or Sun-setting Psal 104.23 So Samson was a great Servant of God for Israel's good The Spirit of the Lord began to move him at times ver 25. that is to inspire him with all Gifts and Graces needful for that high employ of Israel's Judge and Deliverer N. B. What God call'd him to he qualified him for so that while he was yet but a Stripling he manifested some Mighty Marks of a most Military Martial Mind in some Matchless Exploits as is supposed against the Philistines which the next Chapter maketh apparent God making use of those his Youthful Essays as Praeludes of Samson's future Valour and Victory over those Philistines whom he hereby provoked and made a Challenge to a Duel c. N. B. Those early Attempts of his were in the Camp of Dan so call'd Judg. 18.11 12. which Story though placed after this was done before it as above In this very place near Hebron the Danites had formed another Camp to give some check to the Incursions of the Philistines which might occasion this Youth to exert his Valour in sight of the Danites N. B. Oh Happy Youth that has the Spirit of God moving them betimes while Young c. Judges CHAP. XIV JUdges the Fourteenth contains Samson's Marriage whereof the Antecedents the Concomitants and the Consequents are very considerable First The Antecedents of it afford Remarks As First Samson went down to Timnath ver 1. a City given by Lot to the Tribe of Dan Josh 19.43 but they being not able it seems to drive out its Inhabitants the Philistines lived there still and now by God's Just Judgements for Israel's new sins they were Lords over Israel ver 4. yet they paying their Tribute duly and truly they were suffered to Trade with them therefore Samson when grown up to Maturity went down thither whether to the Market or to the
Jaw-bone from breaking and to impower Samson that with it he was made able to Murder a Thousand Men. N. B. Nor must we ascribe too much to the strength of the Jaw-bone it self or to the strength of Samson himself for though this Jaw-bone was moist and fresh of some Ass lately dead so not so easily broken as those that have laid long and dryed towards a Putrefaction and though Samson had likewise most unparallell'd strength reckoned the strongest Man that ever was in the World yet must we look higher above both and conclude That this matchless Exploit was the accomplishment of God's Gracious Promise which we find twice recorded one of you shall chase a Thousand Deut. 32.30 and Josh 23.10 which Scriptures must be fulfilled Mark 14.49 c. The last part is the Consequents of this Victory which be Three The First is Samson's Song of Thanksgiving for it ver 16. singing With the Jaw-bone of an Ass I have laid heaps upon heaps where there is such an Elegancy in the Original Chamor Chamorathaim as our Translation cannot reach for the same word Chamor signifies both an Ass and an Heap N. B. Though Josephus wrongs Samson here saying this Song was a vain Vaunt of his own Strength and Atchievements for which pride God punish'd him afterward with such a Throat-thratling Thirst as made him ready to perish yet the Scripture of Truth owns it as a Song of his Faith and he is celebrated for it Hebr. 11.32 and no doubt but Samson look'd higher than the bare lifting up of the Jaw-bone as he named that place Ramath lehi ver 17. which so signifies for a Monument and Memorial of this Matchless Mercy N. B. Had he ascribed his Victory to so despicable a Tool it was not the lifting of it up but the falling of it down with force that did the feat and so there would have been a Solecism an absurd Impropriety in his naming the place thus Beside it was not the dead Instrument a Jaw-bone that could lay heaps upon heaps of it self but it was the living and lively Arm of a strong Champion striking with it that did the Deed. yet no marks of his own Might doth he make in the name of the place therefore Samson must have an Eye herein to the Almighty Power of God who had given him his Assistance to Atchieve these things The Second Consequent of his Conquest was Samson's excessive Thirst which God quench'd by a Miracle ver 18 19. None can justly wonder that Samson was now Thirsty considering how he had toil'd and turmoil'd himself in Vanquishing such an Host and Mawling a Thousand Men the over-heating of his Body might well in a Natural way cause him to be thirsty But beside this Natural Thirst God might likewise send one Preternatural for Supernatural ends As N. B. First To keep him humble hiding Pride from him Job 33.17 that he should not ascribe the Glory of this great Victory to himself and to his own Prowess which haughty Man is apt to do in Autotheism as bad as Atheism and Polutheism and so Sacrifice to his own Nes Habak 1.16 and with Ajax Adore no God but his own Weapon And Secondly It was to make him pray and this he did here for no sooner had he complained I am sore a Thirst but immediately 't is said He called on the Lord ascribing Kingdom Power and Glory unto God alone and urging this Argument in his Prayer That it would not consist with or conduce to God's Honour to begin a great Work and not to finish it contrary to the Promise when I begin I will make an end 1 Sam. 3.12 N. B. And in his Prayer he tells God Thy Servant hath got this Thirst in thy Service believing that as he had granted him the greater Mercy namely Victory over his Enemies he would not deny him the lesser Mercy to wit the quenching of his Thirst c saying Seeing I have kept within the compass of my calling whereunto my God hath called me I cannot but hope he will Relieve and Refresh me Such a savoury frame of Spirit is apparent in Samson's Prayeâ— here as is enough to answer Josephus's Notion and that of Ambrose following his Footsteps in his Tenth Epistle that Samson was puffed up with Pride and Vain glory in his Song N. B. Sure I am the contrary is apparent in his Prayer wherein he ascribes all the Glory of his Victory to the Lord of Hosts and not to his Jaw-bone of an Ass and he gives a clear Testification therein that he was more tender of Gods Honour than he was of his own in telling the Lord that it would much redound to his Dishonour should he after such a Glorious Appearance with him in this Marvelous Conquest yet suffer him to fall into the hands of the Philistines by his Fainting through Thirst N. B. But that which puts it beyond all Controversie is God's Acceptance of his Address and his Answer of Peace to his present Prayer ver 19. The Lord there works a Miracle to gratifie his Servant and to quench his Thirst God clave the hollow place that was in the Jaw-bone and turned it into a Spring of Water whereof Samson drank and his Natural Spirits were Revived N. B. The same God that did cleave the Rock in the Wilderness and as it were set it a broach to give Israel drink out of it did the like here for his Servant Samson The Miracle was the same though the Subject was differing there he clave the Bock and here the Jaw-bone yet out of both God's Omnipotency fetched not fire but mater For an impotent and weak Man can fetch fire out of a Flint or Bone with forcible strokes upon them but 't is only the Power and Prerogative of the Almighty God to wring Water out of them N. B. And hereupon sensible Samson to testifie his Thankfulness to his God sets another Mark of Remembrance upon this Miracle of Mercy also naming it Enhakkorth that is The Well of him that called or cryed looking upon it as a signal Answer to his servent Prayer in the time of his Extremity Psal 50.15 and this Fountain is said to remain there unto this Day from whence ariseth the Opinion of some N. B. That the Spring of Water was in the ground under it and not in the Jaw-bone it self which every Traveller that saw it might carry away with him as a rich Prize in those hot Countries where they had so much need to drink of the Brook in the way of their Travel 1 Kings 17.4 Psal 110.7 This indeed makes it improbable that the Jaw-bone should continue there so long but the contrary to this Opinion is not incredible upon those Considerations N. B. First Though Passengers might be forward enough to carry a Fountain along with them in that hot Climate yet might they generally have such an Awe upon them as to forbear the removing so great a Monument of God's great power and Miraculous Mercy Secondly
this must require three or four Months for his Hair to grow again to its former length and thickness after it was clip'd off or shaven by Delilah's Barber N. B. The Third Reason is Samson must have some such time wherein to be throughly humbled for his heinous sins to renew his Unfeigned Repentance in accepting the Punishment of his iniquity Levit. 26.41 and to reinstate himself into his Vow of Nazariteship which he had so brutishly broken as was allowed for Nazarites to do Numb 6.9 c. but above all wherein to be reconciled to God and to recover his Favour which he had notoriously forfeited Now this must require some considerable time to be done in for 't is God's ordinary Method that there shall be some proportion betwixt Man's Sinning and Man's Sorrowing as Manasseh had sinned greatly in Defying of God in destroying and murdering of Men and in Deifying and Worshipping of Devils therefore must he sorrow greatly 2 Chron. 33.12 So Samson had a long time in Sinning greatly accordingly he must have a long time in Suffering and Sorrowing greatly as no doubt but he did for the loss of his Eyes and not only for that but also for his being fettered with Fetters of Iron which he was now too weak to break and which reminded him how he had suffered himself to be bound with the Green Withes of Sensual Pleasure but above all for his working like an Horse in the Mill for three or four Months together under the Philistines Lashes all this made him a praying ver 28. and a believing Penitent Hebr. 11.32 and beloved of God again after all The Second Circumstance is The place where Samson Died which was in Dagon's Temple great preparations were undoubtedly made in this three or four Months time to Celebrate this Customary Annual Feast and that with more splendid Solemnity because both Princes and People were now to offer a great Sacrifice to Dagon their God and to Rejoice together in their Praises to the Idol for delivering up their great Enemy Samson into their hands ver 23.24 N. B. This Dagon is supposed to be Triton one of the Pagan Sea-Gods with Neptune whose upper part was like a Man and whose lower part was like a Fish whence there is mention made of Dagon's Hands but none of his Feet 1 Sam. 5.4 and yet the Idol was call'd Dagon of Dag which signifies a Fish in the Hebrew Language because the Philistines lived upon the Sea Coast and not far from Egypt where some of their Gods were Worshiped in the form of Fishes they likewise must have a Sea-Idol whom they now met together in a Prodigious Assembly to Adore for this singular Favour in the Temple which they had Consecrated for his Worship The Third Circumstance is The Manner how Samson Died wherein those Particulars may be observed As First Samson is sent for after they had Feasted themselves to the full to make them Merry ver 25. this was done both Actively by putting upon him some Ridiculous Attire and Actions that he might act like a Natural Fool for their Sport and Pastime and Passively by making him the Subject of their Scorn and Laughter pointing the Finger each one at him saying Behold the Blind Fool what fine Sport he maketh us All which he patiently endured wherein he was a Type of Christ whom his Enemies made the Subject of their Scorn and Malice Matth 26.67 68. and 27.29 David complains he was the Song of the Drunkards Psal 69.12 N. B. 'T is a Wonder how such a Generous Soul as Samson was could submit to be their Fool in the Play and did not rather destroy himself as Cleopatra did her self from the greatness of her Spirit disdaining to be derided when she was to be led in Triumph by the Romans c. N. B. But we may well suppose that Samson here did not altogether unwillingly commit some mistakes in his acting the part of a Fool because he was Blind but might willingly also act some Foolish Actions to make them as blind as himself that they might not either discover or suspect his intended design they set him between the Pillars where he might best be seen of all but surely God had his Holy Hand in it for a farther Mischief to the Philistines so it much promoted Samson's private Project of bringing as we say an Old House over their Heads while he lull'd them asleep by his Complaisant Diversions between the Pillars whereby he prepared a way to his own intended design for their Destruction Secondly Observe Samson being placed between the two Main Pillars whereon the Temple stood though there might be many other lesser Pillars beside by the Lords of the Philistines themselves He now desires the Boy that led him as a Blind Man to put him in such a posture that he might reach both the Pillars with his hands spread abroad ver 26. pretending only that he might lean upon them having many Causes of much weariness not only by his continual grinding in the Prison-Mill and by their violent haling him in all haste beyond his usual pace to come and become a Pastime to them but also by his standing there to make them Sport a Work his Noble Mind must soon be weary of N. B. Nor may we wonder either First That Samson knew those two Pillars did bear up this Temple for he might before this have seen it so with his Eyes or heard it by the Relation of others Or Secondly That such a Malapert piece as this Philistine Boy that led him should not saucily scorn his Motion while the Lords looked upon him but so willingly complys and gratifies his Request this surely was from God who has all Hearts in his Hands Thirdly Observe Samson being sensible there were about Three Thousand Philistines got together within this House to Worship their Idol and to make a Mock of himself ver 27. as he leaned on the Pillars so he leaned upon the Lord also Prov. 3.5 and not upon hiâ— Hair new grown therefore prays God to give him new strength once more c. ver 28. which doubtless was a Prayer of Faith and the fruit of his true Repentance wherein he doth not seek Revenge as a private Person but as a publick Judge upon God's Enemies now Worshipping Dagon and Worrying himself N. B. Then God that hears not sinners Joh. 9.31 heard him and gratified him in the Effect Fourthly Observe Samson bowed himself with all his Might pull'd down the two Pillars and the House withal whereby all in it both Lords and Losels perished together and himself with them ver 29.30 Slaying more at his Death than he had done in his Life wherein he was a Type of Christ also Hebr. 2.14 Nor may we look upon Samson here as a Self-Murderer because he acted herein by an extraordinary Instinct of God's Holy Spirit that moved him to pray thus and from his fervent Zeal to become a Sacrifice for publick good next to God's greater Glory
or Queen to her Husband God will surely Plow his own ground whatever become of the wast he may send both those Famines on us and on others Yet after all he will Visit with Bread V. 7. Wherefore she went forth out of the place c. Hence Obser 1. A State of Vanity a Place of Idolatry ought to be gone out of and not rested in Naomi goes out of Moab an Idolatrous Place and People and all Saints are called upon to go out of Babylon a Land of Graven Images Jer. 50 8 38. Isa 52.11 2 Cor. 6.17 18. Rev. 18.4 we should tremble to persist and to live in any Place or State we are afraid to dye in to dye in Sin or in a state of Vanity is worse than to dye in a Ditch or in a Dungeon the latter doth but only endanger the Body in the Life natural but the former endangers both the Soul and Body as to the Life Eternal If this be the place wherein you are then with good Naomi hasten out of it Obser 2. And her two Daughters-in-Law with her is this 'T is very comely and commendable for Mothers and Daughters especially Daughters-in Law to hold a good correspondency together as they did here 't is a very blessed sight to see relations walking hand in hand together all going the right way to wit from Moab to Canaan The very remembrance of David and his Family walking in Troops to the House of God was a sweet comfort to him Psal 42.4 but 't is sad when one goes one way and another another way especially if the way lead to Moab and not to Canaan 't is sad when those of a Man's House are his Enemies Mat. 10.36 And a Man's Foes shall be they of his own houshold 't was a sad time that the Prophet speaks of Micah 7.6 When the Son dishonours the Father Mennabel Hebrew Be-Nabals or Be-knaves him for of Nabal comes Nebulo a Knave this is a Monstrous wickedness Mal. 1.6 and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so 2 Tim. 3.3 4. which foretells such Sons shall be in the dregs of time the last and worst of days The Daughter riseth up against her own Mother The Daughter in Law against the Mother in Law This happen'd in the Marian days as the Book of Martyrs doth mention some there were so Graceless at that time as to witness against their own Parents and were a means of their martyrdom Those two Daughters of Moab will rise up in Judgment against all such for they were kind to Naomi And they went on the way Hence Obser 3. 'T is the duty of every Soul to make some passage and progress Heaven-ward as they did towards Cannan 't was Naomi's home and Heaven is our Home our Country our Fathers House and Vbi pater ibt omnia a Platonist Plotinus could say and the Penitent Prodigal said better In my Fathers House is Bread enough I will arise and go to my Father c. Luk 15.17 18. though as Naomi we meet with hardship in the way yet Heaven will make amends for all better fare at Home Obser 4. Some sets out sair for Heaven yet goes not far enough to obtain it Orpah set out as fair for Canaan and was as forward as Ruth at first yet fell she short of it by not persisting 'T is the Evening that Crowns the day a fair day should never be praised until night Exitus acta probat The end commends the action The end is better than the beginning Eccles 7.8 He that continueth to the end the same shall be saved Mat. 24.13 God loves not lookers back but Thunders against them Heb. 10.26 27 38 39. Remember Lot 's Wife Luk. 17.32 She set out from Sodom with as much seeming Resolution as the rest did yet either out of Curiosity or Covetousness she did but turn her self back and she was turned into a Pillar of Salt Gen. 19.26 to season us and to preserve us from the putrefaction of Apostacy Orpah went out of Moab seemingly resolved V. 8. Naomi said to her two Daughters c. Obser 1. The Woman that feareth the Lord openeth her Mouth with Wisdom Prov. 31.26 her mouth is not always open but duely shut and discreetly opened her tongue did not hang so loose as the Tongue of a Bell which upon the least touch will be tolling no Wisdom opens her Mouth and a tincture of Piety and Charity was upon her Tongue The Jesuits forbid Women to speak of God and his Ways yet do they notoriously nourish their Wantonness Surely the good Women in both Testaments never heard of the Jesuits Doctrine of Devils so called 1 Tim. 4.1 nor bad this good Naomi see what savoury speech proceedeth from her â—o return each to her Mothers house Hence Obser 2. Temptation tries the truth of Affection 'T is true Naomi might say seriously to them Iâ—e Redite Go Return out of her love towards them as she was loth to lead them into an afflicted condition by their living with Her who was now left in most pinching Poverty It grieved her more for their sakes than her own that the hand of the Lord was gone out against her as she says v. 13. she had both Age and Experience that had acquainted her with Afflictions and so could better bear them than they that were young and therefore she thought it best to bear her Affliction by her self alone and not to Involve them into the same also this might be her tender Affection to them but it seems rather a trial of the truth of their Affections to her for hereby the soundness of Ruth's love but the rottenness of Orpah's was discovered v. 14. Orpah thought now she might leave her Mother with Credit because now she might do it with consent Temptation trys what Metal we are of When Satan's Temptations meet with and draws out our own Corruption then and there is our danger The Lord deal kindly with you Hence Obser 3. Parents ought to Pray and to Pray heartily for their Children This she did for them thinking this Motherly Benediction was the most effectual Valediction having neither Gold nor Silver to give them All have Prayer that have Hearts for their Children Oh that Ishmael may live and let Reuben live c. Gen. 17.18 Deut. 33.6 Isa 29.22 23. As ye have dealt with the Dead and with me Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion Sons of Israel while they lived and gave them an honourable Burial when they died yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time therefore she thus Prays for them Hence Obser 4. 'T is God's usual method of Providence to render like for like either of good or evil This Naomi believed and therefore she thus prayed The Lord be kind to you as ye have been to me and to my Sons your Husbands
manner of madness always said Basil once V. 17. Vntil evening Ruth laid about her and lasted in her labour Vntil the Evening Psal 104.23 Hence Observ 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening How many are but Half-Sabbath-folk that can spare to spend a morning in Sabbath-service but are for their Pastimes or Recreations after that or for laziness all the Morning and spare the Afternoon a little time for Gods service Ruth was none of those lazy Gleaners but begins in the Morning and holds out untill the Evening He that regardeth a Day should regard it to the Lord Rom. 14.6 Man goeth forth to his work and to his labour until the Evening He should labour either manually or mentally and Eat his Bread either in the sweat of his Brows or Brain until the time appointed for Rest and Refreshment come upon him Psal 104.23 And this Woman Ruth doth as the good Houswise Prov. 31.17 She girdeth her Loins with strength So holds out to the end They are but loose Professors not having the loins of their mind girt up Luke 12.35 that spend not the Sabbath From Even to Even c. Lev. 23.32 there be few such Sabbatarians that keeps the Sabbath from Morning to Evenning much less from Sun setting to Sun-setting About an Ephah of Barley About one of our Bushels a good days work for a Gleaner and a great burden for her to carry Home upon her Shoulder Hence Observ 2. Though God be very bountiful to us yet will he have us to use all the means in a way of subserviency to his bounty As Boaz dealt with Ruth here he could have given her an Ephah of Corn ready made up to her hand without any more adoe and 't would have been no more charge to him but he will have Ruth to gather glean all the Day and Thresh out at night all she had got together and all this labour of hers must be all the price she should pay for it N. B. Thus God deals with us in the way of his bounty he will have us to be busie in a careful and conscientious use of the means 't is easie with the Lord to give us a whole Ephah or Bushel full of Grace at once without any further trouble to us save only to carry it away but he will have the care of the Means to belong to us as he is content that the care of the End should belong to him God will give us at the second hand what he would not give us at the first hand He will give us Grace and Knowledge by the use of the means which he gives not immediately from himself Dii laboribus omnia Vendunt God sells all for labour saith Hesiod V. 18. Relates only Ruths kindness to Naomi whereof I have spoken before v. 14. She carried something Home in her Scrip or Bag of her own earnings Hence Observ No man ought to be for himself only but also for the good of others Charitas est a se ipso Charity may indeed begin at home but it must not end there it must walk abroad V. 19. That did take knowledge of thee That is spoke to in ver 14. to wit Boaz's kindness to Ruth Where hast thou been to Day From whence Observ The Saints are so dear to God that both their persons and performances are precious in his sight Isa 43.4 God is pleased to record in sacred writ all their sayings and doings as 't were when the mighty Monarchs with all their great Atchievements are passed over with silence in Scripture History God hath a great complacency and is much taken with all that the Saints say and do in this World if not sinful V. 20. Blessed be he of the Lord Thus Naomi prays for Boaz. Hence Observ 1. Prayer is the poors requital as Health is their patrimony so Prayer is their recompence The blessing of the poor came upon Job Job 29.13 they gave him many good words and wishes as the poor when relieved use to do and God hears the Prayers of the poor and extraordinarily blessed Job according to the poors Prayers To the Living and to the Dead Hence Observ 2. Dead Relations are Honoured and as it were Gratified in kindnesses shown to the Living Thus Boaz was blessed for doing good to Naomi and Ruth for the sake of Elimelech and Mahlon How much more ought God to be blessed for taking care of the Fatherless and Widow Jer. 49.11 for the sake of the Dead The man is near of kin to us our Goel Hebr. The Right of Redemption is his Lev. 25.25 26 47 48. and Deut. 25.5 6 7 Mark 12.19 Hence Observ 3. Christ is our Goel our Redeemer to Redeem our persons sold under sin and to Redeem Morgaged Heaven for us Christ is our Brother Flesh of our Flesh c. V. 21.22 23. Are but a recital of what passed before From all which jointly First observe Over and and above what hath been observed already Modest Naomi hitherto had not bragg'd of her Rich Kindred Secondly Modest Ruth relates Boaz 's Courtesie to her but not a word of his Commendation of her Thirdly The elder Women should counsel the younger Naomi's Mouth was Ruth's Oracle in all cases c. CHAP. III. Verse 1. SHALL I not seek Rest for thee Hence Observ 1. A Married Estate is a State of rest unto Young and Vnmarried People There is a Natural Propension in most to the Nuptial Conjunction If God may be Judge in the case 'T is not good for Man to be alone Gen. 2.18 This is against a Monastick Life And 't is not good also for the Woman to be alone there is no rest for their roving Affections until they come to the Centre of Marriage The Man is restless while he misseth his Rib and the Woman is as restless until she come to settle and center in her old place again to wit under the Mans Arm or Wing and become a Side-fellow to an Husband Hence Plutarch calls Marriage portus Juventutis The Haven or resting place of young People who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves but lies still and rests in the Harbour That it may be well with thee Hence Observ 2. That Parents and Guardians who are in Parents stead ought to seek Rest and Weal for such as are committed to them They should certainly do their best endeavours to provide suitable and comfortable Matches for their Children Not thrust them into Nunneries To give them in Marriage so as that It may be well with them which is indeed as it proves For Marriage is as Merry-Age to some and as Mar-Age to others It was said of the Roman Sylla that he had been happy if he had never been Married and the same no doubt may be said of many others Yet this comes not from Marriage it self for it is Gods Ordinance and Institution and a Divine Medicine which if Rightly
will not appear before the Lord empty Deut. 16.16 Exod. 23.15 and 34.20 but brings her Son three Bullocks a Bottle of Wine and about a Bushel of fine Flour unto Eli in Shiloh as special Presents to make Merry with v. 24 25. and there Hannah told Eli that as sure as he lived she was the very Woman whom he had misjudged and and yet upon better Information had so heartily prayed for her v. 13 18. and then shews him her Son Samuel that was an Answer of his Prayers strengthening her own And N. B. She had both a full Heart and a fluent Tongue while she is mentioning this Mercy of God to her before him v. 26 27. There is much Elegancy in her Oration to Eli which she concludeth most pathetically v. 28. First Arguing from the Topick ab honesto 't is but Honest that he should be Educated in that House wherein he was obtained by Prayer from the Lord I received him from God and now I will return him to God The Lord hath lent him to me hitherto and now will I lend him to the Lord all his Life Then Secondly She Argues à Justo 't is but a Just and Righteous thing that I should pay my Vows and that my Shaul-Me-el Hebr. alluding to her Son's Name Shemuel should now become Shaul-Leel Hebr. that is by Interpretation 't is meet that as God hath freely given him to me so I should as freely give him back to God and Devote him to his Solemn Service which accordingly was done as the last clause of v. 28. that He is emphatical and signifies Samuel who now staid with Eli and did what service he was capable to do in the Sanctuary 1 Samuel CHAP. II. CHapter the second of the First Book of Samuel relateth Samuel's Education at God's Sanctuary in Shiloh The First Remark herein is Holy Hannah's Song of Thanksgiving for her double Blessing God had bestowed upon her First In removing from her the Reproach of Barrenness for which peevish Peninnah had so vexatiously Reproached her And Secondly In making her a Joyful Mother of such an Hopeful Son Yet her praising of God for this double Blessing is call'd her praying to God v. 1. for Thanksgiving is a part of Prayer Col 4.2 and 1 Tim. 2.1 and praising is an Artificial way of praying Gratiarum Actio est ad plus dandum Invitatio saith the Father Thankfulness for old Mercies is the best way to procure new ones God saith of such They are a Thankful People they shall have more of my Mercy and Hannah's praising God for former Benefits was her cunning way of begging God's Blessing upon the Education and Matriculation of her Son under Eli's Conduct The Second Remark is This Heavenly Song of Holy Hannah for her Son Samuel carries a congruous Correspondency with that Coelestial Song of the Blessed Virgin Mary for her Son Jesus who was both hers and our Saviour Luke 1.46 47 c. N. B. In both these Blessed Women there was First A Congruity of Causes the removal of the Reproach of Barrenness and rewarding them with Soveraign Sons Secondly Both of them did leap Levalto's and did Dance a Galliard as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.47 signifies in their Religions Rejoycings And Thirdly Both their Songs are filled with the like Metaphors Asyndeta's and Apostrophe's Yea and Fourthly Hannah Prophesieth of Blessed Mary's Son whom she expresly calls the Messiah or Anointed one v. 10. which is the first Scripture that gives this Name to the Lord Jesus of whom the Rabbins Interpret this place and Zecharias himself accommodates it to Christ Luke 1.69 who was to Judge all the ends of the Earth especially at the Day of Judgment And she foretelleth He shall give strength to his King that after the Judges God would raise up a King to save them wholy which should not be Saul for he was a King of the Peoples chusing but it must be David whom God did chuse and whom her Son Samuel did anoint and who was also a Type of Christ this Anointed one here c. The Third Remark is The Commendation of Samuel for his Sedulity in the Service of the Sanctuary though so young v. 11. and though he had the daily wicked Examples of Eli's Dissolute Sons before his Eyes yet was not this young Child debauched by them N. B. Some Parents to my knowledge have trembled to leave their young Sons as Pupils to a Tutor who had any Debauchee-Students attending him Yet Gracious Hannah here adventureth to leave her only Son when but Young yet Hopeful with Eli as his Tutor who had Tutor'd his own Sons no better and by whom the tender Buds of Samuel's hopefulness might soon have been blasted seeing Sin is as catching as the Plague to our corrupt Natures and especially the sinful Practices of the Elder prove too often woful Patterns and Presidents to the Younger as was the case of Samuel here 'T is a wonder that Samuel's Soul which the Philosopher calls Rasa Tabula a piece of White Paper whereon bad may be written as well as good was not tainted with the lewdness of Eli's Sons who were much elder than he and no doubt were oft tempting him to partake with them in their Villanies N. B. Mendoza indeed affirmeth That Samuel must be about Nine or Ten Years old when it is said of him That he ministred unto the Lord before Eli v. 11. because the Nature of his Mothers Vow chap. 1.28 did design some Service whereof Samuel was capable to perform nor is it probable she would present him to the Tabernacle of God before he was well weaned from the common Food of Children for had he not been so when he came thither he had surely been an Encumbrance and no Advantage to Eli and the Service of the Sanctuary had he been left there a very young Child after his first Weaning from his Mother's Breasts Suppose all this true yet in those Years was he the more exposed to Temptation by Eli's Lewd Sons and therefore it seems a bold Venture in Hannah to leave her Hopeful Son among Eli's Hopeless and Graceless Sons who at their grown years would be apt enough to Insult over such a Stripling N. B. But undoubtedly she had a particular Faith for her Son and could say with David In this will I be confident Psal 27.3 Then the Lord took him up Psal 27.10 whereby she left him with the Lord more than with Eli. And Mendoza's Opinion of Samuel being about Ten Years old is the more probable because though as a Levite he could not enter into the Service of the Sanctuary before he was Twenty five Years old Numb 8.24 yet as a Nazarite devoted to God from his Conception c. he had some special Dispensation and only lighted the Lamps sang Spiritual Songs and play'd on Instruments of Musick and such like Offices of the Tabernacle as he at that Age was able to perform 1 Chron. 6.31 32. and
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
lose Samuel at such a juncture to his disgrace he therefore holds him violently by his Mantle and it rent in his Hand which Samuel told him was a sign of God's rending the Kingdom from him and giving it to one who should tear off the Skirt of his Garment which when Saul saw came to pass he said Now I know thou shalt surely be King chap. 24 4.20 The Seventh Remark is Samuel slays Agag and at the Importunity of Saul Samuel yields to go to Gilgal to own him as his Soveraign as yet being only Rejected but not Deposed but chiefly to Execute Agag v. 31 32 33. who had been as cruel to Israel as his Ancestors and having escaped the Sword of Lusty Saul did not dream of Death by the Sword of Old Samuel N. B. Whom yet God enabled to hew him in pieces as Phinehas stab'd Zimri and Elijah slew the Baalites all extraordinary Cases We are to walk by the ordinary Rule and not by extraordinary Examples which are no Presidents for us After this Samuel went no more to visit Saul now Excommunicated yet mourns for him v. 34 35. for the hardness of his Heart and hazard of his Soul which was more than Saul did for himself CHAP. XVI CHapter the Sixteenth is a Narrative of David's private Anointing to be King by Samuel upon Saul's Rejection by God wherein the Antecedents Concomitants and Consequents be considerable The Remarks first upon the Antecedents whereof The First is The Dialogue or Conference betwixt the Lord and Samuel in which is N. B. First God's Speech to Samuel How long wilt thou mourn for Saul c v. 1. Mourn he might but it was over-long that he mourned and not only so but pray'd also for his Restitution Do not so saith God seeing I have Rejected him lose not thy Prayers and Tears upon such a Reprobate an Aethiopian that will never be washed white with all thy Weeping Didst not thou tell him from me God is not a Man that will Repent chap. 15.29 I am resolved to Reject him and the Manifestation of my Resolve must make thee submit to my Pleasure and the Lord tells him As I am peremptory in Rejecting Saul so no less am I in providing me a King among Jesse's Sons one better than he whom the People provided for themselves therefore fill thine Horn with Oyl to Anoint him N. B. Saul was Anointed with Oyl out of a Glass Vial chap. 10.1 the brittleness whereof signified the Instability of Saul's Kingdom which would soon be broken but David must be Anointed out of an Horn-Vial which is of a more durable substance to signifie the continuance of his Kingdom that never should have an end and this was accomplished in Christ the Son of David N. B. Secondly Samuel's Answer v. 2. He saith nothing to the Negative part of God's Speech and therefore we may well suppose that he was satisfied it was his Duty to forbear Mourning any longer for Saul and praying any more for his Restitution But as to the positive part of it he makes his Objection saying How can I go If Saul hear it he will kill me N. B. A strange Question instead of a positive Answer and such an one as seemeth to favour of Humane Frailty in an old Servant of God who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him Bernard could say Quid timet Homo in sinu Dei positus What need that Man fear who is seated in the very bosome of an All-sufficient God Samuel here should have strongly believed that the Lord who call'd him to this word would carry him safely through it But 't is more suitable to Samuel's Gravity and Godly Experience to suppose that he said How can I go Not so much out of any Diffidence and Distrust but out of a desire of Divine Direction therein N. B. As the Blessed Virgin did in her Question to the Angel How can this be seeing I know not a Man Luke 1.34 The Lord's Answer to Samuel's Objection makes it more probable for he directs Samuel how it might be done without danger saying Take an Heifer and say I am come to Sacrifice unto the Lord. This was usual for Samuel to do sometimes in one place and sometimes in another to keep up the Worship of God and to keep out the Worship of Idols unto which Israel was notoriously inclinable This therefore was one cause of his coming to Bethlehem but not the only cause nor was Samuel obliged to declare all that he came about N. B. Note well Some part of a truth may lawfully be concealed out of Civil Prudence as Jeremy did Jer. 38.27 N. B. As he is a Fool saith Solomon that believeth all he heareth Prov. 14.15 so he is no less that declareth all he knoweth The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice and to the Feast that followed the Peace Offering and thou shalt Anoint unto me him whom I Name unto thee v. 3. N. B. This Jesse above all others must be an Invited Guest because he was Grand-Child to Ruth the Moabitess Ruth 4.22 who was now grown a great Lady in this little City Bethlehem and now noted to be the Great-Grandmother to the King of Israel so little lost Ruth by renouncing the Idolatry of Moab and cleaving close to the Lord God of Israel The Second Remark upon the Antecedents is The sad Alarm Samuel's coming to this City gave to the Citizens The Elders trembled at it c. v. 4 5. out of Reverence to him they met him at the Gate and Courted him with Is all well Knowing that he was now an Old Man and stirred seldom from his House at Ramah especially since he deserted Saul in so great displeasure they did justly wonder that he should now take so long a Journey from home and come to so small a City as Bethlehem was Micah 5.2 N. B. It must be upon some extraordinary Errand and their own Guilty Consciences feared the worst They might fear First That some grievous sin had been committed in the City and he was come to denounce some grievous Judgment against them for it Or Secondly That Samuel coming so privately might flee from Saul who was sore incensed against him for his so late sharp reproof and should they receive and harbour him this would horribly expose them to Saul's Rage and Revenge and so evil might befal Bethlehem for Samuel's sake as it did afterwards to Nob for David's sake Thirdly They might fear such a great Prophet as Samuel was came to foretell some sad Calamity would befal their City either from some Foreign Enemy or from Saul himself who now began to fall into Frantick Fits c. N. B. But good Old Samuel doth not only comfort them against all those Fears but also Invites them to a Peace-Offering and to the Holy Feast that followed it only with this difference their single Persons are
Royal Assent N. B. Some indeed do say that Saul did not believe what David had said of himself touching his Conquests over the Bear and Lion but look'd upon these Stories as the vain glorious Vaunts of Young Men who commonly make proud Proclamations of their own Heroick Exploints seeing he had heard no Testimony from others about the truth of them therefore reckoned he them as no better than bare Romances of a Rodomantado Yonkster However such were the sad circumstances of Saul and his Army at this juncture that as he had not time now to send a Messenger to Bethlehem for enquiring the truth of these things which the Enemy pressed so hard upon him so he saw that his whole Army had made an absolute Refusal of Accepting the Champion's Challenge save only this young David who was no Member thereof yet proffer'd his Service upon a pious Profession of his Trust in God grounded upon sensible experience he dismisseth him to the Duel and together with his Dismission gave him not only his Commission but also his Supplication saying Go and the Lord be with thee N. B. Which was the best Prayer that an Hypocrite could make and such as might be cordial so far as it concerned the weal of his own Crown and Kingdom Saul might heartily pray for David's prosperous Enterprize that the Lord in whom he so much professed to place his Confidence might go along with him to assist him in the Conquest of so cursed a Caitiff The second Auxiliary Saul furnishes David with was not only his Prayers but his Arms and Armour also Saul Armed David with his Armour Ver. 38. which David put on for Saul's pleasure but put off again for his own pleasure v. 39. saying I cannot go with these for I have not proved them and therefore was he soon weary of them for for tho' Saul had made him his Armour-bearer chap. 16.21 yet this was but for a short season and he had only the bare Title of that Office and Honour For we never read that David was clad in Armour at that time or was in any Battel with Saul at any other time hereupon he saith here I have not been accustomed to there having so much led a Rureal and a Pastoral Life and well might David say I cannot go with these if it were Saul's own Armour which he used to wear in War for there could be no proportion betwixt that which was fitted for Saul's bulky Body who overtop'd all the People chap. 10.23 and that which must fit David's Body of a smaller size and stature c. The third Auxiliary in the failure of the second was David takes to the Duel his own Shepherd's Staff his Sling and his five smooth Stones in his Scrip ver 40. from whence we draw these Notes N. B. 1. The First is The wonderful Providence of God that Saul's Armour should not sit Davids Body but were more like to hinder him than to help him in the Duel therefore must all those Martial Accoutrements be laid wholly aside and those contemptible Tools only made use of that God alone might have the whole glory of this Victory wherein David was to be a Type of Christ who subdued his Enemies not by Carnal but by Spiritual Weapons Zech. 4.6 2 Cor. 10.4 N. B. 2. The Second Note is David disdained not to wage War against such a Walking Armory and so Armed an Antagonist as Goliah was with such worthless Weapons as these being assured by Gods Spirit that he should win the Victory with them well-kowinâ— he went furnished with the Whole Armour of God Eph. â— 14 to 19. He had a Good Cause a Good Call and a Good Conscience this was Armour of Proof to David for a Good Courage also N. B. 3. The Third Note is No doubt but David was an Artist in improving his Sling for the Philistines having forbid the Israelites the use of any Iron-Weapons during their Dominion over them Chap. 13.19 20. So that they were forced in fights to use Slings wherein some of them arrived to great Dexterity even with their Left Hands Judg. 20.16 And it need not be questioned but David under the Teachings of Gods Spirit which rested upon him ever after he was Anointed must needs make him the more dexterous in slinging stones Insomuch that he gives God the Glory of teaching His Hands to War and his Fingers to Fight Psal 18.34 and 144.1 N. B. 4. The Fouth Note is David chuses Five Stones that were smooth for his Sling that they might slip the better out of his Sling by their smoothness and so many as five that if the first failed of its effect he might use another All those five he put into his Shepherds-purse or Bagge having his Shepherds-crook in one Hand and his Sling in the other and so he draws night to the Champion of the Philistines not like a Souldier but like a Shepherd v. 40. That the Glory of the Victory might not be ascribed to any Humane Valour but altogether unto Divine Vertue And a Conquest over such an Accomplished Warriour by such contemptible means as it would be most honourable to Israels God so it must be most disgraceful and discouraging to the Philistines The Fourth Remark upon the Concomitants of this Conflict is The Contest it self in the manner of its management on both sides which is Twofold First There is their Contest in a Conference which was a Logomachia or a War with Words not Swords No sooner did those two Duelists draw nigh within the seeing and hearing each of other at some due distance but presently the proud Philistine disdains the very sight of so mean a Man as David v. 41 42. When Goliah saw that his own Terrible and Disdainful Frowns did not firghten David to flee from him then begins he to Bawle at him saying Am I a Dog that thou comest to me with a Staff meaning his Shepherds Staff which he walked towards him with in his Hand was good for nothing but for driving Dogs out of Doors N. B. If Josephus may be believed David told him most stoutly and sternly that he was not so good as a Dog However he could not look upon him as any better than a Beast And indeed he gave himself a right Name for he was no other than a Dog for Impudence Uncleanness and Infidelity Whether David call'd him a Barking Dog for Defying the Armies of the Living God we find it not recorded however something might probably be said by David in answer to his Question Am I a Dog which made Goliah so mad that he most bitterly cursed David saying Dagon Destroy thee v. 43. which is Tantamount in Profane Discourse The Devil take thee Such was his Dogger Discourse N. B. And had David deemed him better than a Dog he had never come forth to him with a Staff and a Stone Nor was David discouraged at his execrable Oaths but took Goliah's Curse as a pledge for his own Victory For Gods
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
named Chap. 23. mighty Men of Valour Whereas our Army is made up of Fresh-water Souldiers only The Second Argument is taken from the Policy and Prudence of David as the first is from his Courage and Valour ver 9. Intimating that David had been so long inured to all the lurking holes in the Wilderness he will be sure to hide himself from Achitophel as he had done all along from Saul in his long persecution of him in some of his Old Holes His Third Argument or Topick is a Periculoso from the dangerous consequence of this Expedition of Achitophel's ver 9 10. saying Since David is so Subtile and Politick a warrior for contriving all sorts of warlike Stratagems He will certainly lay an Ambushcado in some of his lurking places and when he sees his advantages he with his Mighty Men of Valour will rise out of their Ambush and cut off at least some part of Achitophel's Party falling upon them with great fury when they least expect it This defeat saith he in the first conflict would be look'd upon as a bad Omen to us for the issue of the first congress of Armies is commonly a Praejudgment or fore token of the issue of all the following Battels and should David by his wiles put any part of our Men to the flight it would animate his Men but assuredly intimidate the stoutest of ours yea Achitophel himself now as a Lion would be struck with dread He concludes from hence Ergo his Councel is not good at this time The Fourth Remark is When Hushai had thus invalidated Achitophel's Counsel then he produceth and introduceth his own to Absalom partly contrary and partly congruous and consentaneous to that of Achitophel's v. 11 12 13. wherein Mark First Hushai's Counsel was contrary to that of Achitophel's in three respects First In respect of Time not in the Night as he hath advised seeing Night-works are not only hazardous but also no way glorious works we scorn to steal a Victory in the dark let us fight David in clear day-light that the Sun may behold the Valour and Victory of our invincible Army The Second Respect is Let not so small an handful as twelve thousand according to his Advice be employed but a mighty Host made up of all Israel from Dan to Beersheba c. And the Third Respect is Thou thy self shalt go General of this numerous Army for thy presence will put life into thy Souldiers to fight lustily in the sight of their King who hath power to punish or reward them according to their merit or demerit beside the glory of the Victory which now Achitophel seeks to have to himself shall be wholly thine by thy going in person to the Battel Mark Secondly It was also congruous as to the effect the same in the end with that Achitophel now had advised to wit the destruction of David and of his despicable Company saying David shall not be able to defend himself neither 1. In the open Field for we will fall upon him there as the Dew falleth upon the Field so largely so suddenly and so irresistably upon all sides as the drops of Dew are innumerable Nor 2. Shall he be safe in a Fortified City for we will bring Ropes to it and draw it and David in it into the River c. so drown him and all his c. N. B. Note well here First Hushai's whole Oration was wholly accommodated to the Ambitious humour of a vain-glorious Prince all along stuffed with the Bombust of Hyperbolical flourishes both to fill up its own emptiness and to puff up Absalom's proud mind with heading and leading a mighty Army c. N. B. Note well Secondly Hushai in his Thrasonical expressions puts himself into the number of the Actors of this Tragedy saying So shall we come upon him c. as if he had said I will be one of the first and forwardest of them that he might not seem to come short of Achitophel who had offered Absalom his service both as a Counsellor and as a Commander and We will not leave so much as one c. This is opposed to Achitophel's Promise v. 2. that in no point he might seem to fall behind him so is he the sooner believed N. B. Note well Thirdly Whatever Hushai with all his florid flatteries pretended yet his main design intended was that David might gain more time to increase his Army and to prepare for the Battel and that the present Paroxism or heat of the People being cooled by such delays as Absalom's raising so vast an Army did necessarily require many of David's Subjects might at last bethink themselves of returning to their right Allegiance and thereby upon better consideration joyn to strengthen the Father's Forces against his unnatural rebellious Son N. B. Note well Fourthly In all these Harangues both of Achitophel and of Hushai there is not one word of Counselling Absalom to ask counsel of God God was not in all their thoughts Psal 10.4 Indeed Hushai purposely put Absalom upon trusting in an arm of flesh a numberless number of Souldiers which he knew would bring a Curse upon him Jerem. 17.5 and therefore he pusheth him forward to be present in the fight to fetch in his own fall c. The Fifth Remark is This Councel of Hushai was better approved of by Absalom and his Courtiers than that of Achitophel because the Lord purposed it should be foiled and defeated v. 13 14. Mark First How great is the power of faithful Prayer David had Prayed Lord turn Achitophel's Councel into Folly Chap. 15.31 and here is God's answer in full to that Prayer Achitophel's Counsel is rejected as foolish counsel David's Prayer of Faith and Fervency was answered over and over again for First Achitophel's Counsel was folly it self Chap. 16.21 Secondly 'T is here refused as such and Thirdly He dyed as a Fool v. 23. Mark Secondly Achitophel's Councel was infringed here by a double means first by Humane help namely by Hushai's prudence and policy humouring an Ambitious Bigot to his own destruction well knowing that his insolent temper would best be flush'd up with flourishing flatteries and Secondly by a Divine hand God giving Absolom up to believe lies and so hasten his own end N. B. Achitophel gave Absalom his first Councel to defile his Father's Wives this God broke not because he had determined to punish David by way of retaliation but this Second Councel he gave here God infringeth because he had decreed that David should not be destroyed thereby And this is for great comfort to God's people that the Councels of Men are ordered by the Counsel of God as they make for or against his Divine Decree Prov. 21.30 N. B. Note well Secondly The large extent of God's providence having a power over the hearts of Princes turning them as easily as doth the Plowman his Water-course with his Paddle or the Gardner with his Spade Prov. 21.1 Thus God turned the heart of Pharaoh to
Joseph of Saul to David of Nebuchadnezzar to Jeremy of Darius to Daniel and of Cyrus to the Jews c. And thus God turned off Absalom's heart from heeding the probable Councel of Achitophel and to hearken unto Hushai's Rhetorical wheedles c. Yea and God's Providence mingleth it self with all affairs of the People also causing them to cry O Wheel Ezek. 10.13 The Sixth Remark is Tidings of all these Transactions Hushai tells the Priests that their Sons might tell David v. 15 16 20. Mark First Hushai sends David tidings of all as had been agreed Chap. 15.27.34 35 36 37. and bids him haste over Jordan because he found Absalom fickle in approving Achitophel's Counsel at the first and then suddenly disapproving it nor did he know whether of their two Councels Absalom would finally follow fearing that Politick Fellow might influence him in private pressing upon him with new Arguments c. tho' he had publickly disown'd it therefore David's best way was to get out of his reach in haste Mark Secondly Jonathan and Ahimaaz the two appointed Messengers Chap. 15.36 durst not be seen in the City being known to be of David's party so they stay'd at Eurogel the Fuller's Fountain near Jerusalem Josh 15.7 18.16 by their Parents appointment and seeing Zadock and Abiathar might not be seen to go themselves to them they sent their Message by a faithful Maid who might safer go out of the City under the colour either of washing cloaths or of fetching water Mark Thirdly An unlucky Lad probably saw the Wench whisper her Message to them he ran and told Absalom v. 18. in the mean time they disliking the demeanor of the Lad hasten away to Bahurim where they hid themselves in a Well from the Pursuers N. B. Josephus saith this Lad was one of Absalom's Horsemen but we may more truly affirm he was one of the Devil's Foot-Boys his Tool at this time Mark Fourthly The Pursuers hit upon the house where they were hid in a dry Well the mouth whereof the witty Woman of the house covered with a cloath and spread Corn upon it pretending it was moist or musty so needed to be dried or sweetned with Sun and Air v. 19. N. B. 'T is usual with many Women to be quick of wit as hath been noted before upon Rahab in the like case Josh 2. Mark Fifthly This witty Woman being examined by the pursuers where her Guests were shams them with an Officious Lye which many persons in those times looked upon to be lawful v. 20. Exod. 1.19 Josh 2.4 5 6. because the Lye was told for good only and not for any hurt but tho' God be graciously pleased to lay the finger of his mercy upon such blots of humane frailty where the bent and intent of the heart for the main is upright yet undoubtedly all kind of Lyes are Moral Evils God could and would have wrought without this Woman's Lye we ought not to tell a Lye for God's Glory Rom. 3.7 8. The Second Part is the event of all the premises v. 21 to 29. Remark the First David was greatly distressed here as he had been 1 Sam. 30.6 when his encouragements in his God out-weighed his discouragements in the World Take a prospect of his present danger in the several parallels thereof as First David's safety was endangered when reduced so low as to depend upon the faithfulness of that Wench whom Zadock and Abiathar betrusted to be the Messenger to their Sons which was to shew how God delighteth to help his Servants with low means and little helps Dan. 11.34 c. Secondly David's safety depended likewise upon the fidelity of this witty Woman whose wit might have taught her to adore the Rising Sun and so have betrayed the young Men. Thirdly It more originally depended upon Hushai's stability to him suppose he had proved a fail-friend or had a scruple cast into his Conscience that it was not lawful for him to discover Absalom's Councels seeing the Civil Law makes it death to discover Secrets of State 't was well Hushai might do it for the Glory of God and Safety of his Sovereign Fourthly How did David's safety depend likewise upon the preservation of those two Sacerdotal Messengers who might have perished by the Pursuers had not the Lord hid them as he hid Jeremy and Baruch Jer. 36.26 as well as the Woman did The Second Remark is David's passing over Jordan with his Men v. 21 22. Mark First These hidden Messengers delivered from danger hasten to David to hasten him over Jordan lest Achitophel with his twelve thousand Men should come to cut them all off that night as he designed and which he might have done had David wanted intelligence but God wrought for him Mark Secondly To pass over Jordan that night was an hard task to those that had tired themselves all the day with a long and tedious march so were fitter for rest than for motion especially so dangerous a motion over a River in the Night but there was necessity for doing it yet by a special Providence all were preserved There lacked not one in the Morning Mark Thirdly Now did David pen his 42d and 43d Psalm as is intimated in them From the Land of Jordan he remembers the Lord Psal 42.6 and meditates upon his own miseries at the sight of Jordan's Billows rowling one over another v. 7 c. No doubt but David was forded or first ferry'd over that he worth ten thousand of the rest Chap. 18.3 and most despited c. thereby had time enough 'till all his Army was wasted over both to Pen those two Psalms and also the fifty fifth Psal where he prays against Achitophel v. 13 14. The Third Remark is God's speedy Answer here v. 23. to David's Prayer there in Achitophel's death c. Mark First Achitophel's Pride seeing Hushai prefer'd before him who had been the Oracle this brought him to despair when he saw David would gain time he foresaw he must dye as a Traytor Mark Secondly Resolving therefore to dye by his own hands wherein he was a Type of Judas he sets his House in order but not his heart N. B. Had he bridled his anger when he sadled his Asse he had not dyed as a Fool taking care for his Family but none for his Soul Mark Thirdly He tied up those Chaps that had wag'd too fast in giving wicked Councel N. B. The like end to like Councellors God send at all times and in all places among all People The Fifth Remark is David's possessing Mahanaim and Absolom passing over Jordan after him v. 24 25 26 to 29. Mark First It could not but comfort distressed David to be got to Mahanaim where Jacob had a double Guard of Angels Gen. 32.2 Mark Secondly Strangers relieve David whom his own Son sought to destroy such as Shobi Brother to Hanun who abused David's Embassadors now deposed and this Man placed by David in his stead Mark Thirdly Absalom did not pursue his
durst watch there night and day without fear of Wild-Beasts c. Not wanting Servants as a King's Concubine yet will she watch her self alone The Fifth Remark is David's high Commendation of Rispah's doing insomuch as he made her his pattern in declaring due respect to the dead v. 11 12 13 14. wherein Mark First Tidings of Rispah's condoling the death of her Sons c. being brought to David it pleased him so well that he willingly learnt to do his own duty to the dead and not only towards the bodies of these Royal Persons now executed but also to the bones of Saul and Jonathan N. B. As David did not so we should not disdain to learn what is good even from the meanest of Mankind God sends us to School to the Ant Stork and Swallow c. and Christ bids us learn from Fowls and from Lilies Math. 6 c. Mark Secondly David hereupon giveth out his Royal Order that the Bones of Saul and Jonathan laid up in the Sepulchre where the Men of Jabesh Gilead had buried them 1 Sam. 31.10 11 12. should be brought thence and be buried in the Sepulchre of Kish Saul's Father and for the Bodies of those Seven Sons hanged he ordered also an honourable Burial to make them all the amends he could possibly for their ignominious death All which do clearly demonstrate that David bare no malice either to Saul who had been so malicious to him while he lived nor to his Sons and what little reason Joab had to accuse David for hating his Friends 2 Sam. 19.6 but indeed herein he most piously loved his Enemies The Last Remark of the First Part is the effect of all this v. 14. wherein Mark First The Lord's tenderness towards Rispah when God saw her Motherly bowels in lamenting the loss of her Sons with so much love and patience and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast he would not suffer her to suffer this hardship 'till September as some say which was the time of God's giving Israel their latter Rain as their former Rain fell in Nisan or Spring before their Barley-Harvest the very time wherein they were hanged v. 10. for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day but God soon sent Rain as that Phrase intimateth Water dropped upon them out of Heaven after so long a drought causing a Dearth whereby she presently understood God's Anger was appeased seeing Rain was now re-obtained N. B. How glad was this Woman to see an end of her wearisom watchings Mark Secondly The Lord soon sent rain not only because he saw David had done that due execution of Justice demanded both by God and the Gibeonites which so far pleased God that the wickedness of wicked Saul of his Sons and of his Subjects was expiated thereby as to temporal Punishments but also God was pleased because David found in his heart as the Phrase is Chap. 7.27 to recompence good for evil to his Enemies in ordering an honourable Interment to Saul and all his Sons now hanged and to bury them honourably in a place of Benjamin named Josh 18.28 This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan more than if they had been buried in a Dunghil for their disgraceful death and this was all the amends David could make for Abner so basely butchered Chap. 2.32 and the same was done to good Josiah 2 Chron. 35.24 this was more than our Martyrs had in the Marian days Mark Thirdly After their Execution not Burial God was intreated for the Land v. 14. those intreaters were many not only all the Religious People of Israel but also Rispah prayed for Rain that a speedy Period might be put both to the pinching Famine and to her own painful watchings c. yea and the Gibeonites prayed for rain also for David had requested this of them that by their Prayers God might be reconciled to Israel ver 13. N. B. This was an evident Type of the calling of the Gentiles for such were those Gibeonites and that by the Prayers of the Gentiles when fully called God will receive the Jews at last into his grace and favour they prayed for us when we had no breasts Cant. 8.8 so we ought to pray for them The Second Part is The Wars David had with the Philistines wherein were four famous Battels fought from v. 15. to the end Remarks are First In the first Battel David was present in person tho' 't is expresly said He now waxed faint with old Age v. 15. some say this fell out before Absolom's Rebellion c. but solid Peter Martyr saith Non facilè interrumpendum Historiae filum Judico Let this story be timed without interruption where the Holy Spirit hath placed it Here David was in danger to be slain by the Gyant Ishbi Benob v. 16. who being made a new Colonel pressed into Israel's Army and with his new Sword essayed to slay David as a proof of his valour but Abishai succour'd him and slew the daring Monster v. 17. Josephus saith it was done as David pursued them c. The Second Remark is David was absent in all the three following Battels for his men sware to him because of his former personal danger That he should descend into no more Battles as they had only obliged his absence Chap. 18.3 4. saying thou art worth ten thousand of us c. but here they confirmed it with an Oath saying Lest thou quench the light of Israel that is lest the splendour and glory of Israel dye with thee N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings who are therefore called Lights and Lamps here and 1 King 11.36 and 15.4 Psal 132.17 pray for their preservation therein we pray for our selves the body drowns not if the head be above water The Third Remark is The Issue of these three Battels succeeding the first and one another as the Philistines routed in all the four fights could recruit and rally their Forces First In the second Fight Sibbechai one of David's Worthies 1 Chron. 11.29 slew Saph a second Monstrous Giant this Battel was in Gob v. 18. call'd Gezer 1 Chron. 20.4 where three Battels only are mentioned for the first wherein David was in danger and could not come off with honour is omitted as that book of Chronicles conceals both the Adultery of David the Idolatry of Solomon c. Secondly In the third Fight at Gob Elchanan slew Goliah's Brother call'd Goliah Heb. v. 19. by an ellipsis as Merab is call'd Michal v. 8. for Michal's Sister this Giant is named Lachmi 1 Chron. 20.5 Thirdly In the fourth Fight at Gath v. 20 21. Jonathan another of David's Worthies slew the last overgrown Monster a bawling Beast a bulky Behemoth Hebr. Foemin plur as if
5. The Book of Chronicles gives a differing Account of the Child born by Joab's Travelling from the Account here about the number of the Poll-returned v. 9. Where the number is but eight hundred thousand yet in 1 Chron. 21.5 they are eleven hundred thousand Here are three hundred thousand Difference N. B. The Solution of this Difference is The summ here expressed is only of such as belonged not to the settled Militia that waited upon the King as his standing Guard every Month which being twenty four thousand Monthly as is largely related 1 Chron. 27. do amount to two hundred eighty eight thousand which together with several Commanders and Souldiers placed in several Garisons might very well make up the odd three hundred thousand all these were already Listed and in constant Service of the King Therefore Joab gave not these into his Account here saith Dr. Lightfoot because their Number and List had been long well known and because the King would not lay the Poll upon his own Servants that Guarded his Royal Person Beside among all this number Levi and Benjamin were not numbred Now the Book of Chronicles which was writ after this and gathering up the Fragments before omitted puts all the summs together which might well amount up to eleven hundred thousand The like may be said in the round number of Judah Cardinal Cajetan and Peter Martyr do jointly Judge both these seeming different Accounts to be true the greater number including the lesser and the lesser number not excluding the greater Beside Joab gave not in any List of Levi because they were not Warriours to draw the Sword as his Commission ran 1 Chron. 21.5 6. Nor of Benjamin because contiguous to Jerusalem which might be done at hand and he gave over numbring because the Action was Abominable to Joab as well as Displeasing to God v. 6 7. So that some of Israel were smitten which some suppose was done by the Poll-tax Collectors upon those that were found Refractory in paying their half Shekel Tax they were either slain out-right or sore beaten And 't is said expresly that Joab began to number but finished it not 1 Chron. 27.24 either because Joab would not blow up David's Pride saith Peter Martyr with the greater number or rather because David began to be troubled when he heard his Subjects bad Resentment of the Poll-tax and their Reluctancy against it and this was the Wrath that fell for it against Israel which made Joab desist c. The Fourth Remark is David's Repentance for this foolish Action v. 10. The same Heart that had been tickled and taken with the Multitude of his People to make him proud and had prompted him to this Sin of coveting a Poll-tax for filling his Coffers now smites Him with sense of Guilt and fear of Wrath Now David's Conscience after a long sleep of nine Months and twenty Days was awakened by a Divine touch from the Hand of Heaven whereby he became sensible of his Sin and cordially sorry for it This was done some say while he was communing with his own Conscience upon his Bed as Psal 4.4 His Reins also had instructed Him in the Night season Psal 16.7 The breathings of God's Spirit upon him in the Night to convince him of his Sin and to make him thus Active in his Humiliation making most severe Reflections upon himself for his Sin all that wearisom Night long long begging pardon for his Sin before God sent the Prophet Gad to him when David was early up the next Morning v. 11 12. But others are of Opinion that David's Conscience was not thus awakened to accuse and condemn himself for his Sin by an immediate Operation of God's Spirit in him over Night but by the Ministry of the Prophet Gad the next Morning after Joab had given in his number to the King N. B. And this seems the more probable because this is God's more ordinary Method for convincing Men of Sin by the Ministry of his Prophets more then by any extraordinary Inspiration of his Spirit upon them and this was the very means God had before made use of to awaken David's Conscience out of that about ten Months long sleep in his Sin of Adultery with Bathsheba then God rouzed him out of that long Lethargy by the Ministry of the Prophet Nathan Chap. 12.1 2 c. We read not of any immediate Operations of God's Spirit either there or here but what was mediately attended with the means of Grace God having appointed that his Spirit should give Testimony to the Word of his Grace Act. 14.3 Luk. 5.17 c. Some gripings and grumblings of Conscience David might have before either Nathan or Gad came to him Psal 32.3 4. But they boiled not up to the full heighth of godly sorrow for his Sin as afterwards in Psal 51. The Fifth Remark is God's sending Gad to David with a difficult choice v. 11 12 13. Gad might now say to the King as that other Prophet said to that Queen I am sent to thee with heavy tidings 1 King 14.6 Wherein Mark. 1. David rose in the Morning v. 11. He could not sleep for his clamorous Conscience that troubled him saith Sanctius He prayed in the Night to God for pardon of his Sin and God heard his Prayer because it was Cordial and sends Gad immediately to him in the Morning saith Peter Martyr Mark 2. God bids Gad tell David his Mind v. 12. Peter Martyr observes well the Alteration of the former Phrase it was but plain David now whereas before it had been tell my Servant David Chap. 7.5 but now the Case is altered by David's Sin 't is only tell David to declare the Detestation of his Pride carnal Confidence and Covetousness Thus when Israel set up their golden Idol God will own them no longer but Fathers them on Moses Exod. 32.7 Mark 3. 'T is not Gad's Message here as before had been Nathan's The Lord hath put away thy Sin Chap. 12.13 But here three sore Judgments are instantly set before him to teach him how strict God is in his Discipline and doth not presently take off Punishments from men upon their first Profession of Repentance Mark 4. David had deserved all those three Judgments by his detestable Sins yet God like a tender-hearted Father being resolved to chastize his Child for some misdemeanour doth yet out of his Bowels of Compassion give him leave to make choice of his Rod and this makes the Child's Chastisement a little more easie by a free choice than when Correction is carried on altogether by Force Violence and in the very heat and height of furious Passion Thus David must be Whipt for a gross misdemeanour yet was this a Mercy to him from God that he may chuse his own Rod wherewith to be Whipt N. B. 'T is Sweet-bryar surely wherewith our Father in Heaven chastens his own Children Mark 5. Gad said Shall seven Years Famine come upon thee c. v. 13. which in 1
sollicits David from four Topicks or Heads of Arguments as First A justo ab honesto 't is but equity and honesty that the King should keep his word and perform his Promise more especially that confirm'd by Oath v. 17. Secondly Ab Officio Regis 't is the proper work of thy Regal as well as Paternal Authority to suppress the Usurpation of an insolent Son that thus treasonably invades the Crown without the Kng's consent or so much as knowledge v. 18. This she said partly that she might not seem to accuse the King of Inconstancy or of perjury saith Peter Martyr and partly to aggravate Adonijah's Crime who tho' his Title to the Crown had been never so good yet to step into the Throne while his Father was still living and without his knowledge and consent could not but be guilty of Treason Thirdly She argues a Periculoso shewing the danger of her self and her Son that David's death would expose them unto v. 19 21. saying Adonijah then both can and will cut us both off for he hath already got on his side a very strong party and then will he account us Mamzeres no better than Whore and bastard saith Sanclius Adonijah having probably spoken basely of Bathsheba as an Adulteress and of Solomon as Illegitimate and therefore neither fit to be King nor to be invited his Guest c. Fourthly She argues a facili from the facility of ending the Controversie v. 20. 't is thy Prerogative Royal to give the Crown to which of thy Sons thou pleasest hadst thou not bound thy self beforehand by Oath to Solomon Do but now declare who shall succeed after thy death and the distraction is done all the People waits only for thy declaring whether Adonijah who now usurps the Throne while his Father liveth or Solomon who now behaveth himself humbly and submissively both as thy Son Servant and Subject do but say which of the two shall be thy Successor and all the People obeys as they did v. 40. Mark Fifthly No sooner had Bathsheba told her whole tale but Nathan comes to second her according to agreement between them v. 14. and tho' so great a Prophet came not in 'till called nor without making his lowliest obeysance v. 22 23. N. B. This is more than the False Prophet at Rome would have done Nathan knew better that a Prophetical Function doth not exempt from Civil subjection When Nathan came in Bathsheba goes out as appeareth from v. 28. where she is call'd in again either for Civilitie's sake or to avoid suspicion in David that this was their emergent contrivance v. 14. or to negotiate her Son's interest among the Courtiers Then Nathan the Prophet who had before reprov'd David for his Sin 2 Sam. 12.1 2 c. now admonisheth him of his duty wherein after an abrupt exordium or Prologue Durst he attempt it without thee v. 24. then he confirms all that Bathsheba had related v. 25 26. his Epilogue is 'T is strange thou shouldst not acquaint me who am the Lords Prophet and one of thy Privy Council if God have given thee any Countermand from Solomon to him v. 27. Mark Sixthly The effect of this pious contrivance of Nathan and Bathsheba David calls in Bathsheba again v. 28. to whom he sweareth solemnly that he would faithfully perform what he had formerly sworn to her that Solomon should be his Successor ver 29 30. From whence it plainly appeareth that he had so sworn to Bathsheba before this time tho' the History hitherto had not expressed it Bathsheba hearing this makes a very low Bow of homage and gratefully professed she prefer'd David's Life and Reign before her Son 's that if it were possible he might sit upon the Throne for ever v. 31. Hereupon David declares his Decree for an immediate Crowning of Solomon This Royal Decree was delivered to Zadok the High Priest to Nathan the Prophet and to Benaiah the Chief Commander as High Commissioners to transact the Coronation of Solomon v. 32 33 34 35. which Transaction was approved of and applauded by all the People with Prayers and Acclamations from v. 36 to 40. The Third Remark is The dissipation of the Conspirators upon tidings hereof First In General Jonathan brings the news of all which Adonijah hoped was good but it proved to him what the Hand-Writing upon the Wall was to Belshazzar those knuckles made him knock his knees one against another Dan. 5.5 6. So the loud Acclamations at Solomon's Coronation proved a doleful Knell here v. 41 to 49. those Guests that had drunk many a jolly health to Adonijah made many a boast of their own happy success and cast many a scornful Squib at Solomon's Faction c. now sneakingly slunk away v. 49. The Triumph of the Wicked is short Job 20.5 Secondly In Special and Adonijah now crest-faln runs for refuge to the Altar v. 50. as Exod. 21.13 14. which haply hitherto he had despised Supposing that Solomon's veneration to that Sacred place would not permit him to pollute it with his Elder Brother's blood there would he capitulate with King Solomon to whom he now professed himself a Subject and of whom he begs a Pardon sealed with an Oath v. 51. This new King jealous of a Corrival grants it upon his good behaviour for the future v. 52. This was the first evidence of King Solomon's Wisdom he founds not his Reign in his Elder Brother's blood Now pardon'd Adonijah comes civilly to Adore this Rising Sun yet must his Ambition be punish'd with leading a private life v. 53. he must not meddle with Affairs of Court of Kingdom 1 Kings CHAP. II. COntains the expiration of David's Kingdom and the Initiation of Solomon's N. B. Which two Kingdoms were a most lively resemblance and representation of the two Churches Militant on Earth and Triumphant in Heaven David's Kingdom was a Kingdom full of Wars and abounding with many troubles and much persecution wherein it was a figure of the Church Militant But in Solomon's Reign the Kingdom of Israel came to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest ascension being accomplished with both the sublimest Civil Peace and most Religious Felicity in Temple-Worship wherein it represented the Glory of the Church Triumphant Thus Benaiah had prayed The Lord make Solomon's Throne greater than the Throne of David Chap. 1. v. 37. and God heard his Prayer and said Amen to it and set his Fiat upon it let it be so This Second Chapter consists of two General Parts the first is in Removendo prohibentia the taking away of those turbulent persons that opposed Solomon's Kingdom and the second is in applicando adjutoria the applying of those means that might establish Solomon upon his Throne this follows as the fruit of that In the First Part we find Solomon's removal of four impediments namely Adonijah Abiathar Joab and Shimei who were all four as Rubs and Remora's in his way to the Throne Remarks upon his removing the first Remora to
'T is said expresly that Solomon was Asleep and Dreamed ver 5. and awakenning after all he perceived it was a Dream ver 15. here Of which there be Three sorts First The Natural Dreams which be oft Vain Solomon himself saith in the multitude of Dreams there is much Vanity Eccless 5.7 Many Men are commonly deluded by these Dreams fancying to themselves such things as really are not Isa 29.8 The Second sort are Diabolical wherein the Devil as a Spirit works upon the fancy of his Vassals and imposeth false things upon his Diviners Zach. 10.2 Hence Nocturnal Pollutions c. This is more largely Treated upon in the First Volume on Jacob's Dream The Third sort are truly Divine Dreams which was one of God's methods to communicate his mind to his Prophets and People Numb 12.6 Hebr. 1.1 2. In this one of God's manifold manner of the manifestation of his will to Men sometimes Men saw Visions and Apparitions which God set before their Eyes as Gen 28.12 and sometimes Real Objects as Gen. 31.10 and sometimes Men heard God's Voice as Solomon did here asking him a Question and he understanding the sense of God's Voice returned his Answer ver 6 7 8 9. N. B. This admirable transaction betwixt God and Solomon in his Sleep sheweth us what an Almighty Teacher God is who can with astonishment instruct Men when they are least capable of instruction even then when all their senses are fast lock'd up from executing thier functions c. 'T is less matter how dull the Scholar is when God himself undertakes to be the instructer who can enlighten both Organ and Object c. The Fourth Remark is After God had bid Solomon ask saying the same in effect to us Matth. 7.7 Isa 45.11 and Jam. 1.5 He answers by asking expressed by many circumstances Causing the Lips of him that was Asleep to speak as he saith himself in his Song of Songs Cant. 7.9 when he had taken a due dose of that which went down sweetly at God's appearance to him We are expresly told Solomon said ver 6. either he dreamed what he said or he really said it for in this Divine Dream 't is but reasonable to allow something extraordinary and that which was regardable both to God and to Men and Solomon might be now in such an Extatical Rapture as the Apostle Paul was 2 Cor. 12.3 His Soul was for a season out of the Body N. B. Beside the Circumstances of Place Time and Occasion of Solomon's Answer to God's Voice the manner how he managed his Prayer is very Remarkable As First In its Prologue wherein he presseth for God's Audience and Acceptance by recognizing his marvellous mercies to his Father David c. ver 6. Secondly His Proposition to wit his Petition for personal Wisdom ver 9. to mannage so great a work that lay upon his hand Thirdly His Confirmation of it by an Argument a necessario from a double necessity both as to himself and as to his Subjects First As to himself he humbly acknowledges that he was but a little Child ver 7. though David before this had call'd him a wise Man Chap. 2.9 Whence some suppose him to be about Twenty Years Old at this Time yet calls he himself a Child as Ishmael is so called at Eighteen Years Old Gen. 21.14 15. and Rehoboam when Fourty Years Old 2 Chron 13.7 but principally because he was Raw and Vnexperienced as a Child in all State Affairs therefore begs a greater increase of Wisdom And that Secondly Upon the Account of his People who were a numberless Number Numb 23.10 God having performed his promise to Abraham Gen. 15.5 6 c. Now saith he I am not able to sway such a Massy Scepter nor Rule so great a People Lord qualifie me for so great a Government ver 8 9. The Fifth Remark is God's Commendation of and Condescension to Solomon's Petition ver 10.11 12 13 14. Wherein Mark First God was well pleased with his Dreaming-prayer because God had put it into Solomon's Heart to Pray this Prayer to him He could not have so done had not God given him to do it God loves and likes that which is his own and both accepts and rewards that which is his own actings in us Isa 26.12 Mark Secondly God taketh distinct notice what Men most desire in Prayer God was well pleased with Solomon that he asked not such Temporal things as the Men of the World are bewitched with Psal 4.6 7. and 34.12 c. He neither ask'd a long Life for himself nor a short Life for his Enemies but Spiritual Wisdom which included Holiness though Rupertus blame him for not asking it for this is to be wise unto Salvation Mark Thirdly God gave him what he asked ver 12. a wise and an understanding Heart even so enlarged as the Sand upon the Sea Shore chap. 4.29 He had a very Sea of knowledge within him and might better than Hierom be said to know all things knowable N. B So that he excelled and exceeded all that went before him even David Moses Abraham yea and Adam himself after his fall He was the Wisest meer Man take him for every thing that ever was either before or after him Insomuch as he had all manner of Knowledge both Natural Moral and Supernatural infused into him and so became a most notable Type of Christ in whom are hid all the treasures of Wisdom and Knowledge Col. 2.3 Mark Fourthly Yea so liberal was God to Solomon that he gave to him more Wisdom than he asked for he did not desire that God should make him the Wisest Man that ever was in the World but only a competency for himself in order to Salvation and for Governing his great people N. B. As God's granting him what he Desired had no more been granted him might well move Believers to Relye upon the Lord for obtaining what we Desire of him according to his Will 1 Joh. 5.14 When we bring before him Lawful Requests and Honest Hearts So how much more may this be a stronger Motive to praying work when we find the most bountiful God overdoing here even Solomon's Desires in the very Grace that he Desired Mark Fifthly God did not only give him more Degrees yea even the perfection of Wisdom than he asked but he likewise gave him many other great and good things which he asked not ver 13. that he should also be a None-such both for Wealth and Honour as well as Wisdom N. B. Oh who would not but be a Praying-soul to such a Prayer-hearing God who hath oft given us more than we have asked Eph. 3.20 and many times gives us what we asked not Isa 65.24 He hath promised to do so Seek first the Kingdom of God and all other things shall be added Matth. 6.33 so far as God sees them good for us they shall be cast in to the bargain as Paper and Pack-threed is in a Grocer's Shop with a pound of Plumbs Piety assureth
recorded likewise Psal 18.11 12. 97.2 N. B. And Rab. Maimonides gives the Reason that God appears in a Cloud in a condescension to Man's meanness Mercabah Velo Harocheb Man cannot behold the Sun in Rota in the Circle Vehemens sensibile destruit sensum saith Zabarel Man may see the Chariot God rode in as Moses did Exod. 33.20 but not the Rider himself 't is too vehement an Object for Man to behold without destruction of his senses and of himself also So Solomon saith here to them Ye may see this created Image but ye cannot behold God in Shecinah in the splendour of his glory Remark the 2. Then by an holy Apostrophe Solomon having satisfied their trembling Spirits turns from them to praise God v. 13 14 15 16 to 21. for performing his promises to David Mark 1. Solomon now sate upon the Brazen Scaffold that was purposely built for him in this solemnity 2 Chron. 6.13 Mark 2. Solomon was in a Divine Rapture of holy joy for that glorious sight of God which he beheld from the Brazen Scaffold when he thus broke forth to speak first to God's Servants and then to God himself Mark 3. He blesseth God with all the Congregation as Junius reads it both for his precious Promise to David his Father and for his more precious performance of that Promise to himself his Son O happy Solomon in such a Father and no less happy David in such a Son Mark 4. This memorable mercy of Delivering Israel out of Egypt is oft mentioned in Scripture as here v. 16. as a rousing motive to real thankfulness N. B. O what cause have we to bless God for Christ who delivers us from wrath to come 1 Thes 1.10 Hell is worse than Egypt and the Devil than Pharaoh Mark 5. Peter Martyr notes from v. 17.18 God sometimes approves such things which he will not have performed as David's readiness to build God a Temple was acceptable to God 2 Sam. 7.11 c. we are bid be ready to every good work Tit. 3.1 a ready heart makes the best riddance of Religious Duties this is God's revealed will that we should be ready and so God accepted of David's desire and intention N. B. Tho' God's secret will and decree was that David should not do it but reserved it for his Son Solomon thus Herod Pilate and Judas did according to the determined Decree of God Acts 4.27 28. yet are condemned for acting against God's revealed express command thou shalt not kill so David and all Believers are approved and commended of God not because they obey God's Decree but his Precept and Providence c. Mark 6. The performance of God's Promise ought evermore to be magnified with most inlargment of heart as Solomon doth here as one ravished therewith v. 19 20 21. God is much glorified in such acknowledgments Thou hast fulfilled with thy hand what thy mouth hath spoken and hast done as thou hast said 2 Sam. 7.25 1 Chron. 17.23 with v. 24. here and 2 Chron. 6.15 God never suffers his faithfulness to fail nor alters the promise that went out of his mouth Psal 89.33 witness the constant and continual experience and testimony of all Saints in all Ages and Generations not one instance extant to the contrary The Second Part of Solomon's Oration after the laudatory is the precatory his Prayer to God after his praise of God most lovely checker'd work Remark the First is the posture of Solomon in his praying work which is threefold here 1. His standing bolt upright with his face towards the most Holy place which was a sign of the erection of his Spirit and the stedfastness of his faith in God standing was his posture while he was praising God But 2. When that was done he kneeled down upon his knees 2 Chron 6.12 13. to make his following supplication this posture did signifie his lowly humiliation of Soul and an acknowledgment of the Lord's Soveraignty over him and over all the Mighty Monarchs of the World for by him all King's Reign Prov. 8.15 Rom. 13.1 4 c. His Third posture was the spreading forth of his hands towards Heaven v. 22. 2 Chron. 6.13 this was to signifie his expectation of God's blessing and his readiness to receive it with both hands and heart this is a posture the light of Nature hath taught the very Pagans when they pray saith Aristotle De Mundo Cap. 7. and Virgil makes it the gesture of a Praying Heathen Sustulit exutas vinclis ad sydera Palmas Aeneid lib. 2. This posture is oft mentioned in Scripture as Exod. 9.29 Psal 143.6 Isa 1.15 c. Remark the Second is the matter of his Prayer v. 23. and so on to 50. Mark 1. Solomon after his Preface v. 23. wherein he strengthens his Faith and stirs up his Devotion proposeth in Prayer first that God would establish the Kingdom in the Family of David according to his Divine promise v. 24 25 26. well knowing that such as would have Promises turn'd into Performances must first put them in suit and press God to do it Ezek. 36.37 Thus Jacob did Gen. 32.9 and David did Psal 119.49 and thus also Elijah 1 King 18.42 in that posture as he lay in his Mothers womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Prayed a Prayer or Prayed earnestly Jam. 5.17 18. stretching and straining every string in his heart to express and increase his Devotion importing his own misery and imploring God's mercy N. B. Solomon pleadeth the performance of one promise at the time present that he might prevail with God for the performance of another for the future 't is an holy way of incroaching upon God from experience of former favours to advance in expectation of future mercies also God hath is a blessed medium of arguing that God will Psal 85 1â—2 3. there be five thou hasts ' and then comes in thou wilt v. 8.2 Cor. 1.10 Mark 2. Solomon corrects his petition for God's presence in the Temple even in an extasie of admiration v. 27 28 29. saying Such is thy immensity O God that the highest Heaven the most spacious place that ever was created cannot contain thy Infinite Essence within the compass of their circumference how much less this Temple of such narrow dimensions compared with Heaven it being but a small spot of Earth Oh astonishing condescension that thou wilt cause thy Name to dwell in this place Deut. 12.11 and tho' it cannot comprehend thee yet shew thy self graciously present here to grant my present Prayers and the future Prayers of thy People v. 30. Mark 3. The Particulars in Solomon's Prayer as First In case the guilty cannot be convinced by Witnesses and he plead Not guilty if he dare swear it at thy Altar which should awe him as the place of thy presence then Lord set a brand upon him as upon Cain and as Numb 5.16.21 for his perjury for a right Administration of Justice v. 31.32 Secondly In case Israel be defeated by their Enemies
come Mark 6. The exact accomplishment of this Prophecy 2 King 23.15 16 17. doth demonstrate the absolute certainty of God's Praescience in Ordaining and of his Providence in Ordering even the most contingent things in the World for the matter of this Prophecy was in it self uncertain and wholly depended upon Man's Will both as to the having of a Child and as to the giving him this Name N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaseth to perform his glorious purpose as in this case and in that of Cyrus Isa 44.28 and 45.1 foretold almost two hundred years before that Prophecy was accomplished Mark 7. Tho' the time was long through the long sufferance of God before this Threatning was fulfilled yet the certainty of it must now be assured by an extraordinary sign that the truth of the Prediction might strike the greater terrour upon this New King and his new Hedge-Priests yea and upon the People also that joyned with them in their Idolatrous Worship when they heard how the bones both of this new Prince Priests and People all Idolaters should be burnt in disgrace by the Command of Josiah descended of David whose house they had in Rebellion rejected Remark the Third is When neither Mercy nor Ministry will reclaim Jeroboam the Third means God makes use of was to prevent him with a Miracle His new Altar cleaves asunder Suâ sponte nullo deturbante saith Peter Martyr on its own accord no humane hand causing the rupture and fraction v. 3 5. the sight of this Miracle must needs amaze the relapsing Israelites who might well reflect upon themselves saying do the Stones of our Altar rend in twain without us and our stony hearts rend not at all but remain whole within us moreover How can we stand before such a God whom we have forsaken when those very Stones of our new Altar erected in contempt of him cannot stand in their places but rend asunder at the very reâ—â—â—e of his Prophet And what sorry things are those our two New Gods that cannot protect their new Altar perhaps some of the Spectators might have such misgivings of heart and some reflections and remorse c. N. B. But Jeroboam whom it most concerned hardned his own heart and made it harder than any Stone in his Altar so that instead of bowing his knee in humbling his Soul before the Author of this Miracle he stretches forth his hand and crys lay hold upon the Instrument of it which occasioned a second Miracle namely the shrinking up of the Sinews of Jeroboam's stretched out hand c. ver 4. Remark the Fourth Here comes in the fourth means God made use of to humble the heart of this abominable Apostate the first was a Miracle of Power to Rend the Altar as a reproof to their first Idolatrous Worship but this second is a Miracle of misery to this Vsurping Man for cooling his courage and restrarning his rage against the Lord's Servant here was the Arm of an Idol-Shepherd clean dryed up and yet his eye was still so darkned that he will see nothing according to Zech. 11.17 His hand that he had now stretched forth for revenge God fixed it in that posture so that he could not pull it back again to him N. B. Behold the Man in misery This Miracle had so bound him to good behaviour that he could neither hold his Censer to burn Incense unto his Idols upon his new Altar now rent asunder nor could he smite the Lord's Servant for reproving his Idolatry because all motion from the muscles was quite lost so that this proud Prince stands like an antick Statue pointing out the High-way to Travellers yet Israel returns not to God c. Remark the Fifth Still a Third Miracle is necessary to take off the misery which the second Miracle had inflicted upon this Rebell new King v. 6. Here he is fixed in the posture of an Image God manacles this Tyrant's hand as he hath promis'd to perform for his People upon all other Tyrants and Persecuters of them Ps 76.10 Some whereof are so case-hardned that no File can bite upon them to take off their rust neither ministry nor misery nor miracle nor mercy can in the least measure mollifie some obdurate and obstinate Offenders Jeroboam here came very nigh to this desperate case N. B. And 't is a Question whether the hardness of his heart did not exceed the dryness of his hand especially if he did believe his False Prophets who as the Rabbins say told him it was only a Chance that had happened unto him to keep him from thinking that he was smitten of God However here are some meltings in this stout stomach and stubborn heart of haughty Jeroboam he is so far humbled under God's mighty hand which had hampered his outragious hand into a withered unmoveable posture as to pray the Prophet whom he was so enraged at to intreat the Lord for removing God's Anger and for restoring his Arm Here was some Conviction and Confession too yet only squeez'd from him by extremity He saith intreat thy God not my God for he had chosen new Gods which he would not renounce and return to the true God N. B. However the Man of God right like such an one was easie to be intreated and prevailed with soon to Pray for a Persecuter as Moses had done before him for Pharaoh Exod. 8.8 9. yea and God himself was as ready to hear the prayer of his Prophet for even a wicked Persecuter His hand was restored Righteous men's Prayers have a prevailing power with God Jam. 5.16 yea for Pharaoh c. Exod. 8.12 13. Remark the Sixth Jeroboam's frowns at this man of God are now turned into fawnings upon him v. 7. when his hand was healed Wonders will work the proudest into some kind of courtesie N. B. The Prophet had not now taunted him with opprobrious Language saying how canst thou expect I should pray for the healing of that hand which just now would have smitten me go to thy New Gods and ask healing of them c. no he had learnt from Heaven to do good for evil upon Earth this constrams Jeroboam to be courteous in offering him a Reward yet his heart remained hard else his healed hand would have pull'd down his Idols N. B. Tho' the light of Grace had not healed his Heart as the Power of God had healed his Hand yet the Light of Nature had learnt him the Law of Gratitude He will be thankful to the Instrument while he is unthankful to the Author Therefore He both invites him to Dinner and offers him a Reward as Naaman did Elisha for the Cure of his Leprosie 2 Kings 5.15 Remark the seventh is The Man of God's refusal of the King's kindness and Royal Rewards ver 8 9 10. Wherein Mark 1. No doubt but this Prophet stood need of Refreshing being wearied with his Journey and Labour it being now High Noon
own present wants but begs my last bit of me c. here 's not a word of such carnal Reasonings She doth not dispute but dispatch c. Hence Lavater Grotius Peter Martyr c. Admire the Strength of her Faith Mark 10. The kindness of this Widow in Baking the first Cake for Elijah was well requited with a Prophet's Reward Mat. 10.41 42. she afforded one Meal for him and He many to her and hers ver 15 16. neither the Meal in the Barrel nor the Oil in the Cruise was made less by daily use for three Years together which was the time of Elijah's absconding from Ahab in this place as He had hid himself for six Months in a Cave at Cherith as above N.B. This multiplying of Meal c. was Elijah's Third Miracle which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves c. Mat. 14.19 and 15.36 Remark the Third is The History of Elijah's raising this Widow's dead Son to Life which was his Fourth Miracle c. This is described by many Circumstances of Time Place Means and Manner from ver 17 to ver 22. and the Event or Effect of this Miracle namely a farther Confirmation of this new Gentile-Proselytess's Faith v. 23 24. Mark 1. The time when this 4th Miracle was wrought some say was about two years after Elijah was entertain'd and maintain'd as well as absconded by this compassionate Widow Long had she lived under the mercy of this multiplying Miracle Now lest she should forget her self and be Exalted above measure her mercy must be mixed with misery and sickness is sent to kill her Son out-right which Famine only threatned to do an heavy cross now allays her high comfort Mark 2. Her passionate expostulation with the Prophet v. 18. in her extream perplexity she rashly imputes the death of her Son to the presence of the Prophet as if her Son could not have died if Elijah had not been her Guest Thus apt are we to mistake the grounds of our afflictions and to cast them upon wrong Causes Erpennius saith she was conscious to her self that she had not conversed with this most Holy Man so holily and reverently as she ought to have done in the midst of her passion saith Peter Martyr she retaineth her penitency acknowledging her sin was the Mother of her misery and feared the Man of God had complain'd to God of some miscarriage in her Mark 3. The place where this Miracle of raising her Son to life was wrought to wit upon the Prophet's Bed this Holy Prophet answers not passion with passion tho' he was of a fiery temper but calmly takes the dead Son out of its Mother's bosom and lays it upon his own Bed v. 19. that there he might in private pray the more fervently to procure his life again that as he had shut up Heaven from giving Rain so now must he open Heaven to return the Soul of her Son And indeed every word he poured out in Prayer v. 20. was a word of weight and wonder Peter Martyr observes every word is an Argument from the Topicks or Persons 1. From God whose Office it is to be kind to Widows and who is Lord of Life and Death so canst restore from Death to Life 2. From himself I am thy Prophet and thou art my God this will redound to my disgrace if unredress'd what will the World say But God bless me from entertaining God's Prophets if this be the effect thereof 3. From the Widow shall my God and my self requite her kindness with such an act of unkindness she is a Widow so a most passionate Lover of her Son and cannot subsist without her Son's support Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood Mark 4. Elijah observed that old Rule Ora Labora Pray and Labour thus he did by stretching himself three times upon the dead Child v. 21. as if saith Lavater he would have hatch'd him alive as the Hen doth her Eggs but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer which at the third time prevailed Mark 5. As the means of the Miracle was Invocation and Incubation so the manner of it was by the Soul 's returning to the Body v. 22. which shews he was really dead by such a separation and that the Soul shall return to the Body at the Resurrection This is the First Instance we read of any that was raised from the Dead and this was Elijah's Fourth Miracle Mark 6. The Effect of all v. 23 24. teaching 1. The Immortality of the Soul 2. Effectual fervent Prayer avails much Jam. 5.16 3. To receive a Prophet is not in vain Mat. 10 41 42. 4. Her Faith by the Meal and Oyl which stagger'd at her Son's death was now confirmed by his reviving and 5. This evidences the truth Heb. 11.35 that Women received their dead raised to life again lastly Jerom thinks this Dead Son raised to life was Jonah the Prophet but others do think otherwise saith Peter Martyr however this truth appears that Miracles confirm Faith Heb. 2.4 and that those who work them in truth are sent of God Joh. 3.2 and 9.17.30.33 c. 1 Kings CHAP. XVIII THIS Chapter relateth Elijah's Embassage to King Ahab upon the account of procuring rain after such a long dreadful drought and dearth This Embassage consists of two parts First The Injunction and Secondly the Execution of it then follows the Event thereof Remarks first upon the Injunction as First The Time when ver 1. namely after Israel had laid gasping under a parching Drought and a destructive Famine for Three Years and Six Months James 5.17 in which time no doubt but many a Curse was belched forth by Baal's Worshippers at Elijah for his shutting up Heaven so long from Rain whereas he only had declared it as God's Judgment for their Idolatry 'T was God's Hand who only made use of Elijah's Tongue only to say what God would do chap. 17.1 Thus Embassadors suffer for the sake of their Master that sends them upon Displeasing Embassages They should have railed at their own Sins Remark the Second When Elijah had absconded so long at Cherith's Cave and Sarepta's Widow's God calls him forth from his Hiding-place and bids him Go shew thy self to Ahab with this Message 1. Acquaint him with the Cause of the Famine 2. Advise him to remove the Cause procuring it And 3. Promise him Rain upon his Reformation No Rain must fall saith Dr. Hall till Elijah be seen of Ahab he had carried away the Clouds with him and so must bring them again should Rain have faln in his absence and before his appearance then had it not been according to his word ch 17.1 God herein took care to maintain the Honour and Authority of his Prophet Remark the Third Is Elijah's undaunted Courage in venturing at God's command thus
satisfying a sorrowful People then present but he knew God would not so quickly give the Water of Rain this must be waited and prayed for lest the Prophet should grow proud thereupon saith Menochius And though the Prophet's Prayer was not presently heard for his Servant six several times returns without sight of any Sign yet he continues instant in Prayer Mark 5. At the seventh time the Sign appear'd to his Servant ver 44. N. B. What at first is not granted by perseverance may be obtained We must wait patiently upon him who waiteth wisely upon us Isa 30.18 to give us his gracious Mercy when it will do us most good N. B. God sees it good sometimes to suspend his Mercy after six Motions for the tryal of our Faith and exercise of our Patience but he fails not at the seventh if we faint not Luke 18.1 5. Though at first but a little Cloud appears God gives his grants of Mercy gradually yet may that greatly increase Zech. 4.10 Job 8.7 Mark 6. Elijah full glad of the first Answer of his Prayer in this small sign sends his Servant to Ahab with this good News that the Rain he long look'd for was now on the Wing and that if he hastned not away 't would be before him Ahab hereupon betakes himself to his Chariot Elijah becomes his Lacquey both to encourage the King in his well-begun Reformation and to evidence his own Humility notwithstanding all his Power in opening and shutting Heaven both for Fire and Water and though he was now an old Man Chap. 19.4 and faint with long Fasting and Prayer as well as wearied with his Sacrifice yet the Hand of God enabled him to out-run Ahab's Chariot into which it may be wondred why the King did not hand him He runs into Jezreel not fearing Jezebel to Preach saith Peter Martyr more Light to the People c. Thus have we two more Miracles of this Prophet his Praying down Fire was his Fifth Miracle and his Praying down Water in the present great Rain was his Sixth Miracle this latter being as grateful as the former was frightful c. 1 Kings CHAP. XIX THIS Chapter contains the Prophet Elijah's Banishment from Jezreel first to Beersheba then to the Desart and then to Mount Horeb and secondly his Return from thence with his Actions and Effects thereof Remarks First upon Elijah's Exilement as 1st Ahab comes to Jezreel with strange Tidings to tell Jezebel ver 1. No doubt but he did it to prevent others that might exasperate her with many Aggravations Sanctius saith That Ahab was now well-affected to Elijah from whom he and all Israel had now received new Life as it were by the present Rain after its absence for so many Years whereby they were half kill'd with Drought and Dearth N. B. It cannot be doubted this timorous and too much uxorious Husband told his tale in the fairest manner for the satisfaction of his Wife who was an imperious whorish Mad dame and for his own Honour and Vindication He made the best saith Dr. Hall of Elijah's Merits telling her of his Challenge to Baal's Prophets of his Conflict and Victory of the Fire that fell down from Heaven of Israel's Conviction and of the Prophets of Baal unavoidable Execution of the Prediction and Fall of those happy Showers and of Elijah's officious attendance in Lacqueing it by his Chariot c. only laying the slaughter of Baal's Prophets to Elijah's charge that thereby he might put off the blame thereof from himself Remark the Second Jezebel instead of being convinced by all this Relation and saying that God who thus commands Fire and Water shall be our God and justly are our Seducers perished instead of relenting she ranteth and rageth which P. Martyr calls the Brand of a Reprobrate that would not be reclaim'd either by Judgments or by Mercies She sends a messenger before hand ver 2. as scorning to kill him secretly but resolving to make him a publick Sacrifice Thus she breathed her Rage before the time of open Execution intended and all to affright Elijah out of Jezreel into which he was so confidently come thinking that he would look upon it as below him to flee like a Coward without courage N.B. The Message of this mad Bel-Dame amounts to this That in despight of God she resolves to ruin his Prophet c. But this fore-threatning Elijah was the means of infatuating this wicked Woman and disappointing her Designs by the over ruling of Providence Remark the Third Elijah flees ver 3. Praemonitus praemunitus fore-warn'd fore-arm'd This he might lawfully do by divine Direction but because we hear nothing thereof therefore saith P. Martyr it was an Act of human Frailty 't is said The hand of God was upon him to bring him to Jezreel but there is no mention of the same Hand of God in leading him from Jezreel Elijah now gives Proof that be was a man subject to like Passions with other men James 5.17 He who had so couragiously confronted the King a whole Conclave of Four hundred and fifty of Baals Prophet's and the whole Common-wealth of the People all alone being now left to himself is affrighted out of all his Courage into Cowardice by one weak and wicked Woman he fears and flees ver 3. First Opinion Some learned Men excuse Elijah saying 1. He had lawfully fled before this Chap. 17.2 3. tho' we hear not here of divine Direction as there yet would we willingly presuppose it so divine a Prophet surely would do nothing but by God's Direction 2. The lawfulness of fleeing in case of Persecution is warrantable by God's Word in many instances not only Moses fled from the fury of Pharoah but our blessed Messias himself did so Matth. 4.12 and many other times and hath justified it in us likewise not only by his Example but by his Precept also Matth. 10.23.3 Lavater adds Elijah knew the Wrath of a Woman was implacable especially of such a wicked Woman as Jezebel who was rather hardned than softned by his late Miracles so would irreconcilably torment him for slaying her Priests of Baal c. Second Opinion But others condemn him for forsaking his Station wherein God had now placed him For 1. Peter Martyr saith there is not the same reason for Prophets fleeing as for private Persons 2. This Prophet had lately a most large Proof and such an ample Experience of God's All-sufficient Protection against Prince Priests and People that he ought not to have feared the Face of a weak Woman whom God could have cut off in a moment 3. His presence was now necessary to push forward the new begun Reformation to destroy the Priests of the Groves as he had done the other 450 and to root out Idolatry c. Whereas his dastardly withdrawment made the King to cool and discourag'd all the People so that notwithstanding their late uncontrolable Convictions they return'd to their old Idolatry again when they had lost Elijah
he ate sparingly saith Sanctius that he might have some to suffice him the next Day However the Angel touches him the second time to awake him out of his Repose to betake Himself again to a fresh Repast ver 7. telling him he must feed lustily that he might be able to hold out so long a Journey as to Horeb N.B. The like Words the Angel of the Covenant seemeth to say to us in his Ordinances especially in the Lord's Supper eat O Friends yea drink abundantly c. Cant. 5.1 Remark the Fifth Elijah obeyed and in the strength of that double Meal he went to Horeb c. ver 8. Horeb is reckoned from Beersheba but fourscore Miles whereof he had walk'd one Day 's Journey already into the Wilderness So that the Prophet need not spend forty Days and Nights in going thither but Peter Martyr supposeth that he went wayless ways with many windings and turnings in the manner of Fugitives to shun Jezebel's Pursuers Sometimes he stood still rested and lay lurking in obscure Places and perhaps saith Menochius It was not at the first his purpose to pass so far as Horeb but God by his Providence brought him through all his wandrings in the Wilderness thither saith Peter Martyr that he might there instruct him Others are of opinion that forty Days and Nights time was spent in not only his going to Horeb but also in his abiding there N.B. However this is certain that this double Meal lasted to nourish him for so long a Time No doubt but Meat and Drink of an Angel's providing must have an extraordinary Digestion and Operation As the Meal in the Barrel and the Oil in the Cruise continued for three Years Chap. 17.14 15. so might this Meat of the Angel's making abide in Elijah's Stomach for forty Days and forty Nights and this is reputed the Prophet's seventh Miracle in his Fasting so long as Moses had done before him Exod. 34.28 and the Messias after him Matth. 4.2 which three great Fasters did meet gloriously together on Mount Tabor at Christ's Transfiguration Matth. 17.3 The third Place Elijah fled to for fear of Jezebel was Mount Horeb where the Lord met him ver 9 to ver 18. Remarks upon this are these First Horeb had a Cave in which Elijah lodged himself this was a more convenient Place for his Lodging than when he lay in the open Air under his Juniper-Tree in the Wilderness and Rab. Solomon saith It was the self-same Cave wherein Moses was when he saw God's Back-parts Exod. 33.21 22 23. and 34.6 Hence this Cave was in most high esteem among the Ancients saith Josephus c. N.B. However this Mount Horeb was the Place where God appeared to Moses at the first Exod. 3.1 2. and where afterwards God gave the Law to Moses and Israel Deut. 4.10 15. It surely could not but much confirm Elijah's Faith against his fear to behold those sensible Monuments wherein God cover'd Moses with his Hand while He passed by him with his overwhelming Glory Moses had gone to this Horeb to see God in the Bush Exod. 3.1 2 3. but here God comes to find Elijah in this Cave saying to him what dost thou here Elijah ver 9. wherein saith Peter Martyr God asks not because he knew not but secretly taxeth him for forsaking his Station intimating to him how he had sent him and set him to reduce Israel from their relapses and gave him great Gifts and Miracles for that end and saying I would have protected thee still hadst thou continued amongst them But now most unlike a Champion for Truth thou art a timorous run-away and comes not hither by my command but by thy own Cowardice for fear of Jezebel N.B. But others vary from Peter Martyr's Sentiments saying Had God been displeased with Elijah's being here He would not have sent his Angel to sustain him in the Wilderness nor have so strengthen'd him to travel forty Days and Nights with the succour of one double Meal only Therefore say they God asks this Question only to usher in the following Discourse Remark the Second Elijah's Answer to God's Question ver 10. in which Peter Martyr observes that the Prophet doth not speak out simply and directly but conceals the true Cause of his coming thither and commends himself with his Zelando Zelavi I have been Jealous c. meaning that it grieved his Soul to behold the Lord's Spouse so play the Harlot c. God's Honour was as tender to him as a Wives Honesty is to her Husband N.B. Here it is that Elijah makes Intercession to God against Israel Rom. 11.2 laying three grievous Crimes to their Charge The First is Their forsaking God's Covenant The Second is Their throwing down God's Altars The Third was Their slaying God's Prophets Oh woe to that People who put a Godly Minister to such an unpleasing Task whose Work properly is to pray for and not against them When a People so far apostatize as to fall a persecuting God's Prophets and when the most eminent of them are the greatest objects of their Hatred and Persecution such a People forfeit Prophets Prayers for them and Ripen fast for Destruction Remark the Third is Jehovah's appearance to Elijah at the Mouth of the Cave whereas the Lord's Accusation and Elijah's Apology before mentioned were in the Heart or midst within the Cave from ver 11 to ver 13. Mark 1. The Lord bids Elijah come forth out of his lurking Hole into the open light and stand in the Mouth of the Cave and there thou shalt see my Harbingers all three Terrible in themselves to humble the Prophet and to prepare him for hearkening more heedfully to the Divine Oracle in the fourth Harbinger and for receiving it with a deeper Veneration Mark 2. The first of God's Harbingers was a tempestuous wind that moved the Mountains and rent the Rocks ver 11. Though the Wind of it self be but a Vapour yet what great things God can work by it is well known both at Sea and Land by Storms and here also and all to make way saith Osiander for his own gracious appearance in the last Harbinger N.B. This Tempest represented Hazael whom Elijah anointed afterward ver 15. that tearing Blast to Israel was from God but God was not in it c. Mark 3. After the Wind comes the Earthquake more terrible than the Wind that did but move the Air but this the Earth saith Dr. Hall that only beats upon some Prominencies of the Earth but this shook it from its Center N.B. This might prefigure Jehu whom Elijah anointed ver 16. This again is added but the Lord was not in it that is God was so in it as in his other extraordinary Works but not so as to impart himself graciously to Elijah therein lest he should rather be affrighted than instructed by God's speaking to him out of those terrible Things Mark 4. After the Earthquake came the Fire more terrible than the two former to teach Elijah
and as a Dove out of the Talons of an Eagle had so melted down his mind that he received the Prophet's Reproof not only without passion and prejudice which had been his Father's fault but also with much calmness and resolution to reform for as he will no more be ensnared to venture unto Samaria but continues at Jerusalem so he took a progress in person to Review that Reformation he had begun before but was Deformed by his Absence at Ramoth ver 4 5 6 7 8. to the end of chap. 19. 2 Chron. CHAP. XX. THIS Chapter Lavater calls a truly Golden Chapter which contains in it many and great matters nor is there any Chapter in this whole Book of Chronicles wherein saith he more may be learned It consists of two general parts First The Felicity of Jehosaphat in his waging War victoriously with the Ammonites c. The second is his Infelicity in falling into his old sins again c. In the first part there be Antecedents Concomitants and Consequents Remarks First upon the Antecedents are 1. The best of men must not count it strange that they fall into divers Tryals and Temptations James 1.2 3. Here God suffers a potent Enemy to set upon good Jehosaphat after his great care to reform and to set all to the right throughout his Kingdom chap. 19. After all this ver 1 2. the men of Moab of Ammon c. moved with envy at his growing greatness and stirred up by the Syrians against whom he had lately joyned with Ahab were let loose upon him this was that wrath of God which Jehu the Prophet denounced against him for his loving those that hated the Lord chap. 19.2 yet because good things were found in him as well as evil v. 3. therefore in wrath God remembred mercy Hab. 3.2 Tho' God suffered him to be tryed notwithstanding the good in him yet his tryal turns to his greater glory and so God deals with all his Servants Remark the Second This sudden Invasion by so vast a multitude so far as Engedi put Jehosaphat into a panick fear tho' he was alway well prepared chap. 17.14 19. yet was this an unexpected surprize N. B. Hereupon he proclaimed a Fast that they might the better fit themselves for prayer plenus venter non orat ardenter the full belly prays dully ver 3. Fasting gives wings to praying all his Subjects are summoned up Armed to Jerusalem to fast and pray in the Temple ver 4. Jehosaphat stands up upon the Scaffold in the great Court to be the mouth of the People unto God ver 5. as Solomon had been before him 1 Kings 8.22 'T is called the New Court because newly repaired chap. 15.8 Ora labora pray first then fight c. Remark the Third Jehosaphat's prayer from ver 6 to 13. wherein Mark 1. He maketh these two Attributes of God his might and his mercy to be the two main Pillars of his prayer of faith ver 6 7. as Jachin and Boaz were the stability and strength of the Temple N. B. Choice of fit Attributes to represent God in prayer helps faith and causes fervency Mark 2. He is God's Remembrancer ver 8 9. as God commands Isa 62.6 Thus he argues with God Lord thou didst favour Abraham as thy friend and gavest him this Land his Seed hath dwelt in it and hath built thee a Sanctuary and Solomon prayed in it that thou would turn away the evil of the Sword c. 1 Kings 8.37 c. We are still thy Tenants wilt thou oh our great Landlord defend us Surely thou wilt c. Mark 3. He spreads before the Lord the injurious Ingratitude of Moab and Ammon whom we molested not at thy command when we came out of Egypt Deut. 2.5 9 19. Numb 20.21 yet now do they come to dispossess us whom God hath put into possession of that good Land promised to Abraham and performed to his Posterity Didst thou Lord accept of Solomon's prayer by fire from Heaven and shall these Enemies now cast us out c ver 10 11 12. Thus he engaged God in his Cause c. Mark 4. All Judah stood before the Lord with their little ones v. 13. at Jehosaphat's prayer N. B. Not only the Jews but even the Gentiles did this in great distress as Jonah 3.4 5. saith Sanctius partly to promote their hearts to more fervent Devotion having their Eyes upon their harmless Children c. and partly to move God's compassion not as if God were changeable at such sights but because he had declared such means and methods should prevail with him Deut. 29.11 and 31.12 Joel 2.16 such an holy violence is well pleasing to God saith Tertullian Remark the Fourth Is God's Answer to Jehosaphat's powerful Prayer Mark 1. Jahaziel a Levite was immediately inspired by God ver 14 a man famous saith Piscator therefore is his Genealogy so distinctly described he stood up in the midst to declare God's Message to them Mark 2. In his comfortable Message from God Regem post Plebem nominat he nameth the King after the People ver 15. Grotius saith he did it as Christ named Peter after the Disciples Mark 16.7 tho' Peter was most concerned in the comfort N. B. Jehosaphat is not displeased with it yet the Pope is highly affronted if he be once named after the greatest Kings and Emperours Mark 3. This inspired Levite foretells them their God would fight for them and he alone will do the work they shall not need to strike one stroke therefore fear not their vast multitudes Mark 4. He foretells them for the better confirming their Faith against their Fear the very Motion of their Enemy ver 16.17 they are marching to Ziz which signifies a Pot or Caldron because saith the Gloss this was the place in which God did cut the Enemy in pieces and made them as it were meat for the Pot And he bids them go down to morrow and ye shall only be Spectators saith Vatablus Remark the Fifth Is the marvelous Influence this Levite's Prophecy had upon both the Prince and the People ver 18 19. Mark 1. Jehosaphat bows his head to the ground making a low obeysance in token of his due Veneration to God for this gracious Answer to his Prayer of his belief of it and of his thankfulness for it Mark 2. The People did likewise prostrate themselves with their faces towards the Most Holy Place where the Ark of God was Mark 3. The former part of this night was spent in Doxologies and solemn Thanksgiving to God for his exceeding great and precious Promise The Levites in general at Jehosaphat's Appointment stood up to sing praises to the Lord with loud voices and with lifted up hearts too they sang a Triumphant Song their Faith ensuring the Victory Secondly The Concomitants of the first part ver 20 21 22 23 24. Remarks are 1. Jehosaphat's Oration to his People rising up early the next morning to march against the Enemy ver 20. This
what was fittest to be done at his departing time He was not taken up into Heaven from his Praying in Private or in his solitary and serious Meditation but in this Ordinance of Divine Discourse with Elisha Had he not known that this Godly Conference was more necessary and Divine it had given way saith Dr. Hall to Prayer and Meditation There can be no better state or posture for the Messenger of our Dissolution to find us in than in a diligent Prosecution of the Duties of our Office our sedulous Attendance upon our Generation-work is no less pleasing to God than is our private Devotion Blessed is the Man whom his Master when He cometh doth find so doing Matth. 24.46 The Third Remark is The Place whither this Chariot of Fire carried Elijah 't is said into Heaven whereof there be various Opinions As 1. That of the Schoolmen c. saying He was rapt up into some pleasant Place prepared of old for pious Spirits that expected the Messiah's opening Paradise for them 2. Vatablus c. say He was carried into Abraham's Bosom which they suppose to be rather in the Air than on the Earth yet grant that his Garments were burnt by the Fire and his Body was changed and made immortal N.B. Their ground is that No Man ascended into Heaven before Christ that descended from Heaven John 3.13 and the passage into Paradise was not yet open'd by Christ 1 Cor. 15.20 he is the first Fruits that went thither Luke 23.43 But 3. The most Orthodox Opinion is that He was taken up into the Third Heaven so called 2 Cor. 12.2 that heavenly Paradise where the Souls of Saints departed are where Christ in his Humane Nature is Acts 1.11 and where all Believers after the General Resurrection shall be with Christ their Head in Everlasting Glory Into this glorious Heaven was Elijah translated as Enoch had been before him Gen. 5.24 Heb. 11.5 both in Soul and Body His Body being so transformed in the way and changed in a moment that his corruptible put on incorruption and his mortal immortality 1 Cor. 15.51 52 53. so as to make him meet to be admitted into those Mansions of Glory And Chrysostom hath a Conceit that the Devil that Prince of the Air Eph. 2.2 was very much amazed when he saw Elijah thus marvelously convoyed in a Chariot of Triumph through his Countrey and Territories N.B. 1. As this Rapture of Elijah was a Type of Christ's glorious Ascension Mar. 16.19 Acts 1.11 so it was an ensuring Evidence both as of the Resurrection of our Bodies in General so likewise more particularly of the last Rapture of such Saints as shall be living upon Earth when Christ cometh to the last General Judgment 1 Thess 4.17 2. As this magnificent Rapture was an Effect of Elijah's strong and miraculous Faith in this respect it may be reckoned his twelfth and last Miracle Now come we to the third Particular the Consequents of this Rapture Remarks hereupon are First Elisha's lamenting the loss of his good Master ver 12. This he doth 1. By Words And 2. By Deeds 't is said He saw all this glorious Transaction and Translation this was the Condition of his grant of a double Portion ver 10. therefore kept he both his Eyes and his Heart so fixed upon his Master that he would admit of no Interruption but twice he gave a Repulse to his fellow Prophets with hold ye your Peace ver 3 5. that is give ye me no Diversion I may not look off from my Master to look upon you And now when he saw him got up a good way from Earth towards Heaven He 1. Cries out like an Orphan my Father my Father c. not minding now his natural Father Shaphat 1 Kings 19.16 but the loss of his Spiritual Father was intolerable to him though he was like to gain a double Portion of God's Spirit by his looking upon this loss Nor doth he bemoan his own loss only but likewise the prodigious loss this was to all Israel who had lost in him their Chariots and Horsemen wherein he not only alludes to this Triumphal Chariot he now saw but he also saith Grotius and Vatablus c. intimates that Elijah had been a better Bulwark to Israel by his Prayers and Power with God and by Counsel and Instruction for their Preservation then all their Chariots Horsemen and other Warlike Provisions N.B. In this respect this Elisha afterward had the same stile given him by Joash King of Israel Chap. 13.14 which was an apt Remuneration of his pious Affection to his good Master 2. His Deeds after those aforesaid Words were 1. He Rent his own Cloths into two pieces which was an ancient Expression of Grief Gen. 37.29 34. 2. He took up Elijah's Mantle that fell from him ver 13. whereof he had no need in Heaven God order'd its fall saith Grotius for Elisha's Comfort and for the fortifying of his Faith that together with the Mantle given as a Pledge both the Office and Spirit of Elijah should rest upon Elisha his Successor This Mantle was a good amends for his own cloaths that he had rent and this he keeps as a memorial of his Master 3. He returns back to Jordan wearing this Mantle as his Master had done and in Imitation of his Master smites the Waters with the Mantle ver 14. crying where is the Lord God of Elijah not out of doubt and Diffidence but from Faith and an earnest desire to see an experimental Proof of his Master's Promise of a double Portion c. I find some Learned men have other Sentiments than ordinary hereof partly grounded upon the Ambiguity of the Hebrew word Aph-Hu and partly because these Words He smote the Waters are mentioned twice As to the former Aph-Hu which we read and when He c. they take for one of God's Attributes with an Emphatical Interrogation even himself or even the same as if he doubted whether God would be the same to him that he had been to Elijah As to the latter they say the Repetition of his smiting the Waters implies that the Waters did not divide at his first smiting for which they render these Reasons 1. God doth not grant Miracles immediately lest they should by too much facility be undervalued 2. Lest the Miracle should be ascribed to the external Means 3. Lest Elisha should Pride himself too much in his double Portion and think himself equal if not Superiour to his Master 4. Lest Elisha should Attribute too much to his own Merits and too little to God's Bounty So Lyra Sanctius c. say N.B. However when we come to an Ordinance of God we ought to cry with Elisha here Where is the Lord God of this Ordinance every Ordinance is as a Mantle which our Lord and Master Jesus Christ hath drop'd down from Heaven to us that we may wear them and wrap our selves up in them to keep us warm yet the bare Ordinances of God will not
manifest by this Gesture Abigail fell at David's Feet 1 Sam. 25.24 but she catches hold of Elisha's Feet as the Disciples did of Christ's Matth. 28.9 being loth to lose him again when risen from the dead This passionate Posture intimated in Deeds what she durst not presume to express in Words saith P. Martyr Gehazi would have removed her because as Lavater saith he knew his Master's Modesty and Humility not willing to be touched much less adored by a Woman and he would not have his Master so molested saith Piscator but Elisha forbids his Man to molest her lest he add Affliction to her Affliction the cause whereof he confesseth himself ignorant of acknowledging without shame that the Spirit of Prophecy was not inherent in him but God gave it to him according to his Pleasure as to Nathan 2 Sam. 7.3 c. Remark the Sixth The Shunamite's Passion◠moves the Prophet to Compassion she presseth upon him with a most pathetical and moving Expostulation saying Did I desire a Son of my Lord did I not say do not deceive me ver 28. As if she had said saith Piscator was I over desirous of a Son or unduly immoderate for him then the loss of him had been just upon me but I did not so much as desire him but it was thou that freely promised him in God's Name as a special Favour and therefore thou art obliged to preserve him with thy Prayers to which P. Martyr adds As thou didst promise me a Son when I did not desire him so now at my Petition thou oughtest to restore to me thy gift when I have lost him nay farther she charges the Prophet with Deceit which here she doth mince for she had said Do not lye to me ver 16. which were words not fit for a Man of God N. B. Behold here saith P. Martyr the marvelous Meekness of God's Prophet he was not moved into Passion but into Compassion by her uncomely Expressions for he knew her of a troubled Spirit a good Patter 〈◊〉 he is to all pious Pastors who should deal tenderly with such though they speak incongruously Remark the Seventh Elisha sends Gehazi ver 29. bidding him haste away and not stand tattling in the way and lay my Staff upon the Face of the dead Child The Prophet was as much afflicted for her sake as she was for her own He speaks not one word to her but all these words to his Servant for a speedy Remedy before the Death of the Child be divulg'd to the great Grief of its Father and his Family yet all this satisfies her not she will have himself to go as well as his Servant and by her Importunity prevails with him ver 30. He arose and followed her N. B. As Jesus on the like occasion followed Jairus Matth. 9.18 19. not taking offence at his weak Faith nor turning him off for presuming to prescribe what the Lord should do However Gehazi was gone before but Elisha's Staff could not drive away Death from the Child the Servant can do nothing ver 31. The Rabbins render this reason because Gehazi stood boasting by the way to Passengers that he was going to raise a dead Child with his Master's Staff but it rather seems that the Mother's Unbelief made those means ineffectual and Elisha overcome to go with her did not pray that his Man might prevail otherwise Elisha's Staff might have had as much power as had Moses's Rod or Elijah's Mantle Exod. 14.26 2 Kings 2.8 14. Now come we to the Concomitants of this Seventh Miracle Remarks hereupon are First Elisha goes to the House finds his Chamber taken up with this dead Child all Gehazi had done being disappointed ver 32. The Fathers have many Descants upon this disappointment some say 1. That Elisha did seemingly ill in delegating his Gift of Miracles to his Servant which God gave him no Commission to do 2. God did designedly disappoint Elisha's Expectations in sending his Servant to no purpose that the Master might be humbled thereby and not think too highly of himself c. But 3. this happened so for an Allegorical Mystery N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses which like a Staff both sustains and smites Man but cannot quicken those that are dead in Sin Gal. 3.10 11. But Elisha signifies Christ who in his Incarnation after a sort applied his Body to our Body and his Parts to our Parts as Elisha did here ver 34 35. and thereby he delivered us from Death and Damnation 1 Thes 1.10 Remark the Second The means Elisha made use of for reviving this dead Child were twofold First Invocation and Secondly Incubation First He betakes himself to Prayer as soon as he had shut the Door upon himself and the dead Child ver 33. not so much as the Mother or Gehazi must be admitted that he might call upon God without distraction whatever use he made of his Wooden Staff that proved so ineffectual in his Servant's Hands we Read not but he well knew his Staff of Prayer could reach Heaven being long enough to beat ope those Gates with earnest and repeated knocks and thereby could beat away Death out of the dead Child And Secondly he applied his warm Body to the cold Body of the dead Child ver 34. Peter Martyr asks How durst Elisha touch a dead Carkass seeing it was forbid by the Law He answers Though some Ceremonial Pollution might be contracted by the touch of a dead Body yet that was justly to give place to a Moral Duty and to such an eminent Act of Charity as this was especially when it was done by the Direction of God who could dispence with his own Laws N. B. Here must needs be disproportion of Mouth to Mouth Eyes to Eyes and Hands to Hands betwixt a Man and a Child Yet the like Application was made by Elijah 1 Kings 17.21 yea and by Paul also Acts 20.10 and all in a Figure teaching that there be great Disproportion betwixt Christ and us yet when he applieth himself to us our dead Souls are quickned Remark the Third When Elisha felt the Mercy coming and the Corps warming He sets to Work with more vehemency in variety of Postures and Actions ver 35. sometimes improving the fervency of his Soul to recover the Child's Soul by earnestly praying for it And sometimes applying the fervour and warmth of his Body to warm the Child's cold Body This he did again and again N.B. To teach us not to faint in Prayer if not speedily answered but to continue instant therein Gal. 5.9 Rom. 12.12 Col. 4.2 1 Thess 5.17 we as well as Elisha shall prevail at last pull Isa 45.11 19 c. Remark the Third is The Consequences of all which 1. Concerns the Child And 2. The Mother 1. The Child revived which is demonstrated by Effects 1. He sneesed seven times whereby he expell'd those Humours wherewith he was suffocated out of his Brains saith Lavater for he died
muzzl'd Mouth was unmuzzel'd and now he not only confesseth his sin saith Calvin but aggravateth it saying I am not only an Hebrew of the Hebrews and so a Member of God's Church and a true Believer as Heber Gen. 10.21 and Abraham Gen. 14.13 were but also I am a Prophet in God's Church a Doctor in Israel yet have I done perversly and dealt perfidiously with the great Jehovah who made this troublesom Sea that now troubleth you so sore and the dry Land likewise which you would so gladly recover and as he created them by his power so he governs them by his providence and will unmake all again rather than his should want help in due season c. Thus like a Prisoner upon the Rack he not only tells all with Aggravations but also thrusts himself into the hand of Justice yet not without Hope of Mercy Mark 5thly When Jonah had told them not that he was of Judah for that was false saith Tarnovius nor of Israel lest they should think him a Worshipper of Jeroboam's Calves but an Hebrew taught from a Child to know the true God yet had now basely Disobliged him relating his Message to Nineveh and his Miscarriage in turning his back c. to them they were sore afraid ver 10. being conscious to themselves of their greater sins than this of Jonah and preceiving saith Calvin that Jonah's God was a just Judge so severely pursuing him with a Storm for his Disobedience how much more might the same God punish them for their greater Rebellions as Idolatry c. Yet whatever they thought concerning themselves and their sins against God saith Daneus they say Why hast thou done this as if he had been the only Misdoer among them all c. Mark 6thly The Sentence passed upon Jonah wherein 1. They make Jonah to be his own Judge saying What shall we do unto thee ver 11. meaning saith Mercerus thou art a Prophet of the Lord and knowest best how he may be pacified seeing also thou art the Party whom he pursueth They feared to execute Jonah looking now upon him as a Saint of God and as a Prophet and so durst not offend Jonah's God And in this great grief they appeal to him that they might not perish with him Hereupon 2. Jonah denounceth his own Doom against himself Cast me forth into the Sea c. ver 12. wherein we have as before his real Repentance so here his famous Faith triumphing over Death offering himself to it with great Courage and his illustrious Love likewise in chusing rather to die as a piacular person than to cause so many Men die for his Crime N. B. 1. Man is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Animal David asks What man is he that desireth life and loveth long days c. Psalm 34.12 and Austin answers There is no Man but would be Master of such a Felicity Therefore Jonah did not rashly offer himself to Death his natural Reason would oppose it but he did it by a supernatural Revelation as a Prophet whereby he prophesy'd of the Calm that would ensue when the raging Sea had got its prey He only did freely submit to the mind of God that had mark'd him out by the Lot to Punishment N. B. 2. Jonah was a Type of Christ in this saith Mercerus that Christ offer'd himself to Death without which the Tempest upon the World could never have been becalm'd and quieted and who without Murmuring took the Sins of the World upon himself as Jonah did of the Ships-Crew here and in that much more of his being in the Whale's Belly three days and nights as will appear afterwards in its proper place Remark the Ninth The Execution of that Sentence which Judge Jonah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemn'd Tit. 3.11 denounced against himself Mark 1. Its Antecedents which are Two First Their fear of executing the Innocent made the Mariners row hard ver 13. to save Jonah's life if possible N.B. The Trinity consulted to make Man in God's Image Gen. 1.26 therefore Magistrates may not rashly marr it but rather maintain it if it may stand with Justice they must shew Mercy as the Mariners did here however they should sweat to save their Souls Man is like a Glass once broken cannot be made up again Secondly When they saw all their cordial Compassion and utmost Endeavours as the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with all their might to bring the Ship to shore for saving Jonah but could not striving only against the Stream and the irresistible Will of God Voluntas Dei est necessitas Rei Then they betake themselves to Praying when Rowing could not prevail Ora labora is the Rule And 1. the Object of their Prayer was not Aeolus or Neptune those Pagan God's of Wind and Sea but Jehovah whom they name thrice ver 14. Thus much they had learn'd from Jonah to invocate the true Jehovah and not their false Gods as they did ver 5. before this 2. The subject of their Prayer was deprecating both that they might not perish for Jonah's sake and also that innocent Blood might not be imputed to them for he had done them no harm 3. Their Submission in it was an acquiescing in God's good pleasure saying Our Rowing in vain against a tempestuous Sea that still continues so is God's revealing his Will 't is thy Will and Law that thou hast appointed him to be executed tho' full sore against our Wills c. Mark 2. Its Concomitants ver 15. where 1. They took up Jonah not against his will for his own Sentence against himself had given his Consent to it so that he in a sort offer'd his Carcass unto condign Punishment Herein Jonah's Charity is very exemplary who yielded to perish alone rather than to have others perish with him and for him 2. They cast him into the Sea this was their last Refuge being forced to do it in their utmost Extremity The Mariners had tried all means to save him Now they saw 't was God's Will which no man can resist Rom. 9.19 that they must either drown and destroy him or be drown'd and destroy'd with him then they cast him over-board N. B. 1. Thus dealeth God with his Servant Jonah formerly faithful and able in his Office and therefore sent to Nineveh All his foregoing Acts of Obedience could not preponderate this one Act of his Disobedience in refusing to go thither when God commanded him N. B. 2. Our good Deeds are so far from outweighing our bad Deeds that a lesser fault laying unrepented of may do us more mischief than all our well-doing can possibly claw off as may easily be instanced in Moses Miriam David c. yet all this proceeds from displeased love of God Mark 3dly The Consequents thereof which are twofold First Respecting the Mariners who were not only deliver'd from the danger of the Tempest the Sea ceased from its raging when it got its prey ver 15. Nec
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message
Coasts But the Effects of this Royal and Godly Message were twofold for first many of the Ten Tribes Mocked the Messengers They had so long wanted the Meat of God's Ordinances that the generality of them had quite lost their Appetites thereunto they looked upon Religion as so light and frivolous a matter as to laugh those to scorn for so many Fools that stirr'd a foot out of their own Country upon that Account Thus prophane were they become to contemn the Worship of God N. B. 'T is a sad Symptom of a coming common Calamity when Religion is become a Matter not of Form only but of Scorn also Nor was this all if Josephus may be trusted for Truth who says Those Scoffing Israelites did not only Scorn but also Slew the Messengers that Invited them yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem in defiance of Hezekiah's Authority because they lived out of his Dominions However they did thus Ripen fast and became Ready for that Ruine which came upon them a few Years after for this offer of Grace was in the first Year of Hezekiah and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah 2 Kin. 18.10 11. Remark the Fourth But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites for divers of Asher Manasseh and Zebulon Humbled themselves under the sense of their Sins and were more easily drawn to Jerusalem the place where they hoped to find Mercy And according to the Judgments of some Learned Men they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever that the Lord hid them when the rest of the Scorners were all carry'd away Captive However preserved they were if not from the Common Destruction yet from the Common Distraction for God will save the Humble Person Job 22.9 Zeph. 2.3 but the Grace of God did more powerfully operate in Judah than in Israel ver 12. inclining their hearts to an unanimous Complyance to God's and the King's Call Oh how well is God called the Father of Spirits Heb. 12.9 who holds the Spirits of all Mortals in his own hand and turns them which way he pleaseth 'T is said the Lord stirred up the Spirits of Pul and Tilgath-Pileser c. 1 Chron. 5.26 and what a strange Change was wrought here in the Men of Judah's Spirits who so lately had universally complyed with the Idolatrous Orders of Impious Ahaz and now are made as mad and forward for God as ever they had been against him like Paul Acts 26.11 2 Cor. 5.13 Remark the Fifth The Time appointed for this Passover was the second Month ver 2 13 15. which was point blank against the Law of Moses requiring it to be kept in the first Month Exod. 12.2 6. but the Law of Necessity saith Piscator in Cases extraordinary did justifie this Act out of it's appointed Time as it had done before with God's Allowance Numb 9.10 11. The Impediments here saith Osiander were not unlike the Impediments there where the Divine Dispensation was granted for to keep the Passover in the first Month at this Time according to God's first Law was impracticable yea impossible now upon a threefold Account N. B. First The Temple was not purified before the fourteenth Day of the first Month was past seeing they were sixteen Days in cleansing it 2 Chron. 29.3 17. and till it was duely cleansed the Feast of unleavened Bread could not be kept in it Secondly A competent number of Priests could not be got prepared for so solemn a Festival against the first Month for 't is said The Priests were but few and not so forward and free-hearied as the Levites 2 Chron. 29.34 and here 't is said The Priests were not sufficiently sanctified ver 3. for so solemn a service so soon Thirdly Another hinderance from keeping the Passover in the first Month was because the People could not so soon be assembled for its Celebration ver 3. for they could not be summoned until the Temple was purged The Second Part of this Chapter is the observance of this Sacred Service so acceptable to the Lord. Remark the First The Actions of the People both coming up to Jerusalem in a prodigious concourse brought thither by the Holy Hand of Almighty God ver 12 13.53.1 it was a Day of God's Power which made them such a willing People Psalm 110.3 and so forth-bearing they were that the Priests and Levites were ashamed ver 15. and well they might saith Vatablus because they saw their own former backwardness to such a blessed Business Chap. 29.34 now so notoriously upbraided by the forwardness of the Common People nor was this all that was notable in them but the People likewise arose which Vatablus saith signifi'd their Alacrity and broke down all the Altars which Ahaz had erected in the Temple unto his Idols ver 14. Whereas God had but one Altar Baal had many in every Street of the City Jer. 11.13 Remark the Second The Actions of the Priests and Levites 1. 'T is said Then they killed the Passover ver 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron N. B. Oh that we could do so and then come clean to the Lord's Supper 2 Cor. 5.7 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice and then the Priests sprinkl'd it ver 16. as a Type of that Blood of sprinkling that speaks better things Heb. 12.24 3. They supplied the defects of the unclean ver 17. by sanctifying those that came unsanctified having more of desire to partake of the Passover than they had of Diligence to prepare for it either through want of due time beforehand saith Osiander for the thing was done suddenly Chap. 29.36 or it was for want of due Instruction c. and this Work of sanctifying the unclean that God's Passover might not be polluted by the unprepared is Attributed here to the Levites because they were more upright in Heart to sanctifie themselves than the Priests Chap. 29.34 therefore the Levites did stay the Sacrifice fley it and lay it by piece-meal upon the Altar and offered it up to God for sanctifying the unclean which was a Work proper to the Priests but that they had not sanctified themselves sufficiently ver 3. here and again a great number of Priests sanctified themselves ver 24. having then both more Time and farther need to do so saith Vatablus being ashamed to come behind all whose place was to go before all c. Remark the Third The Actions of the King praying for the unclean ver 18 19. Mark 1. The occasion of his Prayer was many of the ten Tribes who had been a long time without God without Law and without a teaching Priest 2 Chron. 15.3 came rudely and irreverently to the Passover for which they some way or
other not express'd so signally were stigmatiz'd as to need healing ver 20. they smarted for their coming unprepared to the Passover either by some sudden Sickness a Disease of the Body or by Guilt of Conscience a Disease of the Soul say some Learned Men here Mark 2. Hezekiah's Prayer for this unprepared Priests and People that God would pardon both the one and the other when he saw some visible Sign of Divine Displeasure upon them Pleading with God for them after this Manner The good Lord pardon every one of us what is wanting in any of us for want of Time or Means c. and out of thy wonted goodness graciously accept of our though weak yet willing Services c. Vatablus and Piscator make this the sense of the King's Prayer for the unprepared People that he urgeth for an Argument The People had prepared their Hearts to seek God to wit with a Moral and Internal Purity though they wanted that Ceremonial and External Purification which the Law required in such as serve God in his Sanctuary they have prepared their Hearts as well as they were able though far short of what they should be Remark the Fourth God's Answer to Hezekiah's Prayer ver 20. Mark 1. Junius and Piscator c. say that God heal'd them on both sides Psalm 103.3 both their Souls of the guilt of Sin and their Bodies of the Pain of Sickness otherwise it could not have been known that the Lord had heard the King's Prayers for them Mark 2. The Rabbins say some of the People God slew for their unpreparedness but at Hezekiah's Prayer the Plague stayed Others not improbably say seeing God is said here to hear his Prayer and to heal his People this was manifested by some Visible Sign and possibly by Fire from Heaven consuming the Sacrifice the usual token of God's acceptance Whatever it was it gave great satisfaction to their Minds which made them keep the Feast with gladness ver 22 25. N. B. From this famous History learn these Mysteries 1. The Passover was an Old-Testament-Sacrament instituted in memorial of Israel's Deliverance from Egypt and particularly in memorial of God's passing over Israel when he destroy'd all the first born of Egypt Exod. 12.12 13 14. Now if God was so severe in branding those that came unprepared to this Passover How much more ought we to tremble at coming unworthily to the Lord's Supper He that came in to the Wedding Supper without the Wedding-Garment on his back was carried out but not without Iron-fetters on his Feet Matth. 22.11 12 13. and for this Cause many are Sick and some dead outright 1 Cor. 11.30 N. B. 2. Hezekiah here represents First The Work of every Gospel Minister who must make an Atonement for their People as the Vine dresser did for sparing the unfruitful Vineyard c. Luke 13.8 c. Happy are that People who have praying Vine-dressers to intercede for them at which God when most angry will yield somewhat God forbid saith Samuel I should cease to Pray for you 1 Sam 12 23. this is to fulfil our Ministry Col. 4.17 to stand with our Incense 'twixt God and our People as Aaron did Numb 16. ver 46 47 48. Secondly Hezekiah resembles our Blessed Mediator praying both for Priest and People Heb. 9.24 our High-Priest for Expiation Exod. 30.10 Lev. 16.2 24. our Surety Gen. 43.9 and 44.32 Heb. 7.22 to whom God will not say nay 1 Kings 2.20 but hears him always John 11.41 nor will he forget us as the Butler did Joseph Gen. 40.23 but makes up all our defects Rev. 8.5 c. Remark the Fifth Hezekiah spake comfortably to the Hearts of all the Levites to encourage them in working lustily under that laborious employ of teaching the good Knowledge of God ver 22. promising them his best Assistance which few Princes do at this Day N. B. Hereby the whole Assembly was so transported that as the Priests on the one hand had most loudly sounded out the High Praises of the God of Israel for giving them such a seven Days Holy Feast as had not been since Solomon ver 21 26. so the People were willing to keep other seven days over and above what God's Law required ver 23. that those of the ten Tribes saith Osiander might have time enough for full Confirmation in the true Religion c. Remark the Sixth and Last The Management of this solemn Festival to the end 1. The King gave a thousand Bullocks c. whereon beside Sacrifices c. a publick Feast was made to refresh those Strangers of Israel saith Osiander that they might not think the fourteen Days Time of absence tedious but Jom be Jom Heb. Day by Day they might serve the Lord with gladness 2. The Princes follow this good Pattern of the King and gave as many Bullocks as he did and three thousand Sheep more than he gave ver 24. for they were many and Ahaz had exhausted the Royal Treasure 3. This nonesuch Solemnity was carried on and concluded with great Joy the Priests praying God to bless the People which Prayers Numb 6.23 God heard in Heaven c. ver 25 26 27. 2 Chron. CHAP. XXXI THIS Chapter consists of two Parts First The Actions of the People And Secondly Of Hezekiah after this Passover Remarks upon the First in ver 1. The Subjects of King Hoshea joyned with those of King Hezekiah to break down the Images of Baal c. even in Ephraim and Manasseh which were out of Hezekiah's Jurisdiction but belong'd to Hoshea looking upon him either as an Vsurper or an Atheist rather than an Idolater or if an Idolater yet confined to Calf-worship and not so zealous for Baal as his Predecessors had been However this zealous Act saith Osiander was done without Hoshea's Consent for now the Men of Ephraim and Manasseh having heard the Law receiv'd the Sacrament and had their Hearts fill'd with the Joy of the Lord which was their Strength Neh. 8.10 they were divinely transported and would not return home till they had Reform'd thus far in the Kingdom of Israel which as Junius saith was now tottering toward it's final fall The Second Part is the Actions of Hezekiah after this also Remark the First Hezekiah distributes the Offices of the Priests that every one might know not only what was his Office but also what was his time to be present at the Temple ver 2. which is fitly compared to a Camp saith Junius for the Watch and Ward there kept c. Remark the Second He reviveth those Laws for the Ministers maintenance which his Father Ahaz had null'd that those Godly Priests being plentifully provided for after a long famishing Persecution might serve the Lord without Distraction 1 Cor. 7.35 and therefore out of his Princely bounty he bestows liberally of his own proper Goods and particular Cost unto this Publick Fund ver 3 4 5. that so his People who had been much polled and peeled in his Fathers
go to a Land like their own Land and therefore he Harpoth much upon that one String Hearken not to Hezekiah ver 31.32 Mark 3. He sets on this insolent and insulting Insinuation with an Argument ab impossibili that it was impossible for Hezekiah's God to deliver them out of the King of Assyria his Masters hand which he proved by reckoning up all the Gods of many Countreys that his Master bad mastered ver 33 34 35. How much less shall your God c. 2 Chron. 32.15 oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities as were the Work of their hands who worship'd them and saying Seeing I have destroyed so many Nations and some stronger than Judah is in despight of all their Gods 't is not possible that your God should better defend you than their Gods did them 2 Kings 19. with 2 Chron. 32. Isa 36. and 37. The Second Act in this Comedy follows here with sundry Remarks as First How this Oration of Railing Rabshekah was received 1. By the People whom he spake to on the Walls Chap. 18.36 They held their Peace for so the King had commanded them lest they should betray their own fears give Advantage for his farther progress and provoke him to belch forth more of his black Blasphemies 'T was an high piece of Prudence to say nothing which was the best way to stop his foul and full-opened Mouth No Answer was the highest Affront to him and their Silence was his Punishment thereby that Sulphurous Flash became extinct in its own Smoak only leaving an odious Stench behind it whereas their Answer might have been as fresh fewel to that Flame and whereas their Calmness could not but be a Torment to Rabshakeh when he saw the Vanity of his Attempts in seducing them from their Allegiance to Hezekiah 2. By the three Embassadors who returned to the King with their Cloaths Rent ver 36 37. and Isa 36.22 which was the manner of the Hebrews when they heard any Blasphemy the worst of which had been occasion'd by their speaking to him therefore neither the People nor they would answer him one Word more but turn their backs of him and return to the King 3. How it was relish'd by Hezekiah 2 Kings 19.1 Isa 37.1 he hearing a Relation of all Rabshakeh's Railings and much more added of the same Bran by Senacherib's Servants 2 Chron. 32.16 He Rent his Cloaths also and put on Sackcloath and went into the Temple to pray c. that in solemn Prayer he might turn Senacherib over to the Lord of Hosts who soon took him to task with a Vengeance afterward c. Remark the Second And lest his own Prayers should not prove prevalent enough Hezekiah procures the Prayers of the Prophet Isaiah who as Caussinus saith was Nephew to King Amaziah one that was at first a Prince good enough under whom this Prophet pass'd his Youth c. In Order hereunto as his first step had been into the Temple when so deeply concern'd â—iso his second step he took was his sending Eliakim c. to Isaiah ver 2.2 Kings 19. and instead of Joash he sent the Elders of the Priests for a more effectual success all cloath'd with Sackcloath and gave them this Message T is a day of Rebuke and Blasphemy c. ver 3 4. Mark 1. In this Message he mentions not so much God's Rebuking them so sorely for their Sins as the Molestation they now met with from Senacherib whereof he complain'd not of God who did justly but of the Assyrian that did unjustly and provok'd God with his Blasphemies Mark 2. He useth a Parabolical Speech Children are brought to the Birth c. wherein Junius observes that Hezekiah compares himself and the Church to a poor Travelling Woman in great Extremity his Subjects to the burden in the Womb and the Extremity of their Danger to the Difficulty of bringing forth as if he had said neither can my People help themselves nor can I deliver them Or as others are of Opinion Jerusalem besieged is this Travelling Woman its Inhabitants the Infant in the Womb the pressing straitness of the Siege is the pains in Travel the Jews weakness is the inability of the Women to bring forth c. The Sense of the King 's complaining Message in this Metaphorical dress in a Word is this Hezekiah tells Isaiah that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel 2 Chron. 32 1. but now are we hindred from compleating it by this insolent Assyrian who puts us to new Pains and Perplexities at the hearing of their horrid Blasphemies and now closely besieging us so that we are brought to the utmost Extremity of Danger and are utterly unable to help our selves both in removing what doth hinder and in applying what may help the Work of Reformation we humbly put all into God's Holy Hands that our Extremity may be his Opportunity Mark 3. Hezekiah looks upon Isaiah as a Man of God and as another Jacob who had Power with God and with Men and could prevail Gen. 32.28 Hos 12.4 and therefore he intreats the Prophet whom he knew could do much with God to improve his utmost Interest at the Throne of Grace for them in this extream Exigency and earnestly to implore Heaven's help at this dead lift saying Lift up thy Prayer Venashatha Tephillah Heb. ver 4. which signifies Pray to thy utmost strive and strain set Sides and Shoulders to this lifting Work tug hard and bestir thy self all thou can and in so doing we doubt nothing of it but can be confidently assured God will confound these Blasphemers whom he hath heard and spare the poor Remnant that was left now when the ten Tribes were carried Captive Chap. 17.3 6. and many of the Jews now destroyed Chap. 18.13 and many fled for fear Remark the Third Hezekiah's Messengers deliver their Master's Message ver 5. and Isaiah by them returns his Answer ver 6 7. Wherein Mark 1. How ready the Lord was to Comfort those that mourn'd Matth. 5.4 and to send Cordials for reviving his disconsolate and dejected Servants with all Expedition The Eyes of the Lord are every where beholding the Evil and the Good Prov. 15.3 â—â—â—saw both the Haughtiness of Senacherib and the Humility of Hezekiah the Rage and Malice of the former and the Faith and Hope of the latter so God presently prepares a Plaister for the Prophet to apply c. Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngsters so the Hebrew signifies the Boys or Bullies so are they call'd by way of Contempt because they made Jehovah no better than an Idol there being many that both assisted Rabshakeh and consented to his Blasphemy Chap. 18 17 18 35. Mark 3. Hinneni Nothen Bo Ruach Hebr. Behold I will send a blast upon him ver 7. here God espouseth Hezekiah's quarrel and appropriates it to himself the
called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Isa 1.10 Yet 3. And more probably because Isaiah was very bold Rom. 10.20 in calling them Witches Children and a Bastardly Brood Isa 57.3 c. Remark the Fifth The Means used to reclaim this extravagant Wretch were twofold 1. The Voice of God's Word and 2. The Voice of God's Rod. This latter was Effectual though the former was Ineffectual for first God sent a great many Prophets which he most graciously afforded even in the worst of Times to stop the Torrent of this woful Wickedness in both Prince and People 2 Kings 21.10 Preaching stinging Sermons to them ver 11 12 13 14 15. wherein God tells them because they had out-finn'd the Sinners of the Gentiles Gal. 2.15 the Jews becoming worse than they insomuch as they should have been better ver 9. here therefore saith the Lord because you have Ears and hear not being stupified with Idolatry Isa 6.10 I will alarni you so with my Judgments on Jerusalem and Judah as to make your deaf Ears Tingle with dolour and horrour as 1 Sam. 3.11 Jer. 19.3 so here ver 12. and I will as the Carpenter with my Line measure and mark out the superfluous Wood that I intend to cut off and I will wipe your City like an Housewifes Pottage-dish turning and over-turning your whole State ver 13. well might God say I have used Similitudes by the Ministry of my Prophets Hos 12.10 seeing Hosea was one who thus preached to them Lavater reckons them to be Joel Hosea Obadiah Micah but above all Isaiah who was sawn asunder by Manasseh Dr. Lightfoot adds Habakkuk applying Hab. 1.5 I work 4 wonder c. a threatning Word to Manasseh Remark the Sixth When Manasseh harden'd his Heart against the Voice of God's Word in the Mouth of his Prophets Then 2. Was he caused to hearken and hear the Voice of God's Rod in his Calamity by the Chaldeans 2 Chron. 33.11 God gave him Wisdom to hear the Voice even the Voice of that smarting Rod Mic. 6.9 Affliction tamed this wild Ass and stop'd him in his full Carreer of a cursed Course yea it being sanctified and God setting in and setting it on this Rod whip'd him home to God and Godliness Here Schola crucis was Schola lucis God made this House of Correction a School of Instruction to him The Viper say some when he is lashed casteth up his Poison whereof the skilful Apothecary maketh a Soveraign Treacle The Traitor when he is Racked telleth the Truth which otherwise he had never uttered and by this discovery of Treasonable Acts the Weal of Countreys and Kingdoms comes to be Confirmed The King of Assyria as saith the Text 2 Chron. 33. ver 11. whom Josephus calls the King of Babylon and who had now swallowed up the Assyrian Kingdom and now at the beginning of the Babylonian caught Manasseh among the Thorns whither he had now fled to hide himself as 1 Sam. 13.6 and carried him bound to Babylon and there put him into a Brazen Vessel full of holes saith Jerome and therein sometimes tormented him by Fire placed round about it But the best of his being there at other times was to be bound in Chains in the Prison saith Chrysostom and to be fed but with so much Barley-Bread and so much Water mingled with Vinegar as might only keep him alive This alone was of it self enough of Misery for a King to endure Miserum est fuisse non esse Who can be so woe-begone that was a Man yea a King and now-none For a King to be both in Fetters and under Torments too in his Enemies Countrey must needs be an Heart breaking Affliction Beside another Cordolium to him that he had finn'd away all his good Fathers vast Treasure which the Embassadors had seen all was carried Captive to Babylon with him c. Now come we to the latter Part of Manesseb's Life which was his better Part Therefore the History of his Life may well be compared to a piece of painted Checker-Work wherein there is a most beautiful mixture of Black and White we have seen already the black Part in his monstrous Iniquity and now comes in the white Part to beautifie the Black in his proportionable Piety 'T is a Maxim in Philosophy Contraria juxta se posita magis clucescunt One contrary gives light and lustre to another when placed in a contiguous Diameter c. Remarks upon the good Life of Manasseh as before of his Bad Are First His Actual Repentance When he was in Affliction aforementioned He besought the Lord 2 Chron. 33.12 13. behaâ—sar lo Heb. when the Lord had affected him with his Straits as Piscator renders it and then appeared the first Divine Effect namely the Alteration of his obstinate Disposition made evident 1. In his Praying to the Lord as before he had done to his Dunghil Deities And 2. In his humbling himself greatly as he had sinned greatly so his Humiliation bare some Proportion to his great Transgression as David calls it Psalm 19.13 Ahab did humble himself 1 Kings 21.27 29. but not greatly as Manasseh did So did those Justitiaries Isa 58.3 4 5. but their sorrow for Sin was but Skin-deep c. Whereas Manasseh's was deep down-right and down to the Heart such as with the penitent Prodigal after some sorry shiftings brought him home in good earnest to his Fathers House Luke 15.17 c. N.B. 1. What God's Word could not do 2 Chron. 33.10 His Rod when sanctified did Effect ver 12 13. He heard the Rod Mic. 6.9 Hos 5.15 and 6.1 Job 36.8 9. Adversity hath whip'd many a Soul home on Foot to Heaven whom otherwise Prosperity might have Coached to Hell As God did send David into the Depths Psalm 130.1 and Jenah into the Whale's Belly Jon. 2.5 wherein to Repent and Pray so God sent Manasseh here into the Dungeon upon the same Errand 't is better to be pickl'd in Brine than to rot in Honey c. N. B. 2. Tephillatho Hebr. This Prayer Manasseh made in the Dungeon 2 Chron. 33.13 19. is not found upon Record in the Hebrew Canonical Text but there is one said to be his recorded in the Apocryphal Greek which Lavater calleth Pia sane elegans and Diodate tells us that though it be a pious Prayer in the Matter of it yet seems it more probably some General Formulary composed by some Godly King rather than by Manasseh himself N.B. And Gregory tells and odd Story of the Synodicum set forth by Pappus How the Nicene Council made a miraculous Mound betwixt the Apocryphal and Canonical Scriptures and pray'd God that those Writ by Inspiration might be found above and the Spurious below and God did so Amongst which underneath this Prayer was one c. Remark the Second No doubt but Manasseh prayed for his own Inlargement and his God so called ver 12. Whom he besought he found not inexorable as
3.16 17. and Daniel fed upon his Faith as some read the Words Psalm 37.3 and made a good living out of it also for by the force of his Faith 't is said he so muzzled the Mouths of the Lions in the Den Heb. 11.33 that they had no Power to do Daniel the least damage so he lived by his Faith for he dyed not by them Mark 9. Such was the King's Care of Daniel and the Guilt of his own Conscience that he lay all Night as it were on a Bed of Thorns which suffer'd him not to sleep or rest ver 19. whereas sleep is a sweet Parenthesis intervening betwixt a Man's Toils Travels and Troubles attending each Day sufficient to the Day is the evil thereof Matth. 6.34 Man goes forth to his Work and to his Labour till the Evening Psalm 104.23 then God in Mercy to Man appointed the Night for Man's Rest and Refreshment but this poor desponding Darius though a mighty Monarch lay waking and watching all Night tossed to and fro 'twixt Hope and Fear and could not say with Lord Burleigh High Treasurer to Queen Elizabeth when putting off his Gown going to sleep he used to say to it Lye thou there Lord Treasurer I bid adieu to all State Affairs for this Night whereas this Carking King was glad to get up very early in the Morning as the Hebrew Word bishpharphara signifies and hastens to the Den with Perturbation saith the Chaldee not fearing the disfavour of his Currish Courtiers saith Calvin for his Grief had swallowed up his fear He runs to he satisfied c. Mark 10. Darius at the Den cry'd out with a deplorable Voice ver 20. far differing from the Voice of Daniel ver 21. Darius in a loud Lamentation asks Daniel Is thy God able to deliver thee c. 't was a commendable Question of Care and Love in Darius to Daniel the tenderest Father could have done no more to his dearest Son and 't is the more laudable here insomuch as it came from a Mighty Monarch to a Captive-Jew and Prisoner at Mercy Junius saith that Darius here doth highly commend both Daniel and the God of Daniel though he doth it but darkly declaring him to be a Potent but not an Omnipotent God he speaks doubtfully Is he able us solent increduli saith Calvin according to the Custom of Unbelievers Daniel Answers with an undisturbed Voice ver 21 23. praying for the King's Prosperity though thus prosecuted under his Government Calvin observes Daniel might deservedly rather have curs'd the King and complain'd of his Perfidiousness and Cruelty to his Grand Councellour c. saying Oh unconstant King had not God been a better Master to his Servant than thou art to me I might have perish'd for thee c. but my God whom as thou sayst I serve continually hath sent his Angel who Grotius saith was one of the Watchers Dan. 4.17 and who either shut the Mouths of the Lions literally or took away their hunger from them or made Daniel appear terrible to them saith Tirinus because by Faith I trusted in him Heb. 11.33 chusing rather to be cast to those Lions than to carry about a Lion in my Bosom an inraged Conscience as thou Darius now dost He acknowledges God the Author says Calvin and the Angel but the Minister of his Deliverance N.B. The Rabbins Riddle here is A Lion comes and delivers a Lion from the Lions meaning the Lion of the Tribe of Judah comes and delivers from those Lions Daniel as stout as a Lion c. Mark 11. The Motives and Procatarctick Causes of Daniel's Deliverance which were two 1. His Innocency ver 23.2 His Faith ver 24. 1. He had a double Innocency one toward God not in respect of his Person saith Polanus which he utterly denies Dan. 9.7 18. but in respect of his Cause for which I am thus condemned and therefore God hath thus asserted his own Glory and my Innocency not from any Merit of mine but from his mere Mercy saith Calvin speaking only of his Temporal not of his Eternal Salvation The other is toward Man I am no Rebel against thy Royal Authority O King as my false Accusers do accuse me for Obedience to Kings must be only in God saith Calvin and we must first fear God and then Honour the King 1 Pet. 2.17 2. His Faith in God hath been spoke to before no doubt but he prayed hard as David did Psalm 22.21 the Prayer of Faith is of great force believing God knows how to deliver his 2 Pet. 2.9 Remark the Last Is the Event of all which is manifold Mark 1. Darius was exceeding Glad that Daniel was delivered ver 23. Shagee Teeb Hebr. Vehementer latatus having now got a blessed Allay to his distracted Mind and troubled Conscience ver 18. He was much cheared that so good a Subject was saved c. Mark 2. Darius thus delighted immediately commands that Daniel should be drawn out of the Den of those fierce and fell Lions which was done accordingly ver 23. not staying for those Lords whose Seals were upon the Stone ver 17. for this Miracle had rais'd up the King's Courage and Resolution to disregard them and to make amends without them in what he had done amiss by their unjust Instigation besides Darius's Decree against Daniel was already Executed the Law was satisfied yet Daniel was delivered Mark 3. Daniel was drawn up out of the Den probably with Cords as Jeremy had been out of the Dungeon Jer. 38.12 N.B. This was a lively Type of our Lord Christ's Resurrection upon whom that furious Lion Death that can devour all Mankind could have no Power Acts 2.24 Rom. 1.4 Death could not possibly hold God-man c. Mark 4. Darius then commanded Daniel's Accusers to be cast into the same Den ver 24. Nec lex est justior ulla quam necis Artifices arte perire suâ These Lords digg'd a Pit for Daniel and now justly fall into it themselves This just Law of Retaliation the Lord oft observeth Psalm 7.15 16. and 9.15 16. Prov. 26.27 Eccles 10.8 Judg. 1.7 c. The King commanded this to be done out of his absolute Power common to these Eastern Kings yet his Wrath here was justly incensed the Miracle was so marvelous and the Guilt of the Malefactors so manifest that without any further Process or Examination he denounces the Sentence of Condemnation and commands immediate Execution Mark 5. Their Wives and Children were cast in with them ver 24. Calvin accounts this an Act of over severe Cruelty and seems to resolve it upon the Arbitrary Dominion of those Eastern Monarohs who used many barbarous Exercises therein yet simply he would not have this Act condemned Bullinger evidences the Equity of it by the like Judgments of God as in the Destruction of the old World of Sodom and of Amalek none were spared The like we read of Achan Josh 7.24 25. of Dathan and Abiram Numb 16.32 and of Haman who was
hang'd upon the Gallows he had prepar'd for Mordecai as those Lords perish'd in the Pit they had digg'd for Daniel and Haman's Sons were hang'd also Esth 7.10 and 9.14 and the Law of Nature and Nations punishes Wives and Children of Traitors with a Confiscation of all their Lands and Goods whereby they both are dispossess'd beside they might be partakers of their Parents and Husbands Crimes either encouraging them to proceed or approving or at least consenting to the Plot. Mark 6. The Lions mastered those malicious Lords and all theirs breaking their Bones ere they came to the Bottom ver 24. This gives farther Light and Lustre to Daniel's miraculous Deliverance That it was not want of Hunger or of natural Ferocity by Famine saith Calvin which made the Lions spare Daniel because they had been newly fed with Flesh to the full as Daniel's Enemies objected saith Josephus and therefore saith he Darius gave the Lions food when Daniel was drawn out and before his Accusers were cast into the Den yet the Lions though full did ravenously tear them c. this is not improbable but being a Fiction only of Josephas seeing the Scripture is silent 't is but an adding to God's Word N.B. 1. The admirable over ruling Power of Almighty God over all Created Beings for executing his Will whether in a way of Mercy or of Judgment All God's Creatures are his Host to perform his Pleasure either for Reward or Punishment As the Lion that slew the Prophet for disobeying God yet spared the Ass c. 1 Kings 13.24 25 28 29. and another that slew the Man for disobeying God's Prophet 1 Kings 20.36 and the Lord sent Lions upon the Samaritans because they feared not God 2 Kings 17.25 Thus those unreasonable fierce and furious Creatures have their Mouths muzzl'd by their Maker to the sparing of Daniel yet have their Mouths open'd to Master his Enemies c. All Creatures both Animate and Inanimate are God's Servants c. Psalm 119.91 N.B. 2. Here 's a loud Alarm sounded to all wicked Persecutors of God's People contrary to their Consciences whether they be Princes or Peasants that do persecute shall they escape by Iniquities No God will cast them down in his Anger Psalm 56.7 into a worse Pit than the Pit of Lions even into the bottomless Pit of Hell among Devils Psalm 9.17 the Throne of Iniquity that sets up Mischief by a Law shall have no fellowship with God Psalm 94.20 't is a fearful thing to fall into the Hands of the Living Lord Heb. 10.31 He will tear in pieces worse than a Lion Psalm 50.22 Mark 7. Darius's Decree ver 25 26 27. that all his hundred and twenty Provinces should fear the God of Daniel c. hence Maldonate calls him a Convert but Calvin Answers If so then he would have destroyed Idols as Inconsistent with the Living God and his Worship However He speaks in Daniel's Diaiect concerning Christ's Kingdom Dan. 2.44 and 7.14 27 c. and had learnt all this Doctrine from Daniel whom he now heard own'd and honour'd calling God a Deliverer as he had been to Daniel now and to his three Noble Companions before in Chap. 3. Grotius saith N.B. This is a Caution to Kings to execute Justice upon the Wicked to Advance the Godly as Darius did to Daniel when he had executed his Enemies and to bring their Subjects to the Knowledg of the True God by their Laws else are they worse than Darius c. Daniel CHAP. IX THIS Chapter consists of two general Parts First The Prophet's Prayer ver 3 to ver 20. And Secondly God's Answer to Daniel's Prayer from thence to the end In the first General Part. Remark the First The Time of it which was the first Year of Darius the Mede ver 1 2. 't is said Dan. 6.28 that Daniel prosper'd in the Reign of Darius the Mede and of Cyrus the Persian both of them had him in great Honour and preferr'd him to high Employment As he had born a considerable Figure in the Court of Babylon until the first of Cyrus Dan. 1.21 so he did no less until the Death of Darius who lived not long after He and Cyrus took Babylon some suppose that Darius dyed at or about the End of that Year wherein the Chuldean Kingdom was swallowed up by the Medo-Persian and that Year is call'd the first Year of Darius Dan. 9.1 and the first Year of Cyrus also Ezra 1.1 both then entring upon that Babylonian Empire and Darius is dead before the third Year of Cyrus for Daniel mentions the first of Darius Dan. 9.1 but after Darius's Death he Names now the third Year of Cyrus Dan. 10.1 moreover the Decree for the Jews return ran not in Darius's but in Cyrus's Name Remark the Second Is the occasion of Daniel's Prayer which was the very last end of the seventy Years Captivity ver 2. for the Babylonian Kingdom and the Jews Captivity expired both together This Daniel understood by Jeremy's Prophecy Jer. 25.11 12. and 27.5 6 7. and 29.10 c. N.B. Though Daniel was an excellent Prophet had his extraordinary Revelations and frequently convers'd with Angels yet disdain'd he not to study the Holy Scriptures as 1 Tim. 4.13 and 2 Tim. 3.15 16 17. he read both Jeremy and Moses's Books as appears from ver 10 11 12 13. saith Grotius N.B. Hence Junius and Polanus exclaim against that Apocryphal Fiction that the Book of the Bible were burnt at the Burning of the Temple and were restor'd by Ezra 2 Esdras 14.21 48. if so how came Daniel to have them and no sooner had he read them and understood the Captivity was at an End but he immediately applies himself to God in Prayer N.B. Well knowing that there is no readier way to speed at the Throne of Grace than to put God's Promises into suit by Prayer If we speak the same to God in our Prayers which God hath spoke to us in his Promises then is there the sweetest Harmony and God will answer all in his Providences The Term of the Captivity was ended according to the Prophecie of Jeremy in the first Year of Cyrus saith 2 Chron. 36.22 and here Daniel saith it was the first Year of Darius so that they two concurred Remark the Third The Prayer of the Prophet after the Time and Occasion His Prayer consists of three Parts 1. A Prologue or Proem wherein he gives God a threefold Praise 1. Of his Majesty 2. Of his Veracity And 3. Of his Benignity ver 4. whereby he sheweth saith Calvin in this Preface that he came not to Cavil or Murmure but to wrestle with God for Reconciliation N.B. 'T is good in the beginning of our Prayers to propound God to our selves under such suitable Attributes as wherein we may see beforehand the very thing we pray for this is the best Art of Praying and Begging c. The Second Part of his Prayer is Confession of Sin ver 5 to 15. Mark 1. 1st
In his personating his People he puts himself all along among the greatest of Sinners as the great Apostle doth saith Grotius in Rom. 7. this is to teach us saith Calvin that when we are publick Penitents and Petitioners for our People we must include our selves in the general Petition Mark 2. He doth not mince the Matter in his Confession of Sin but aggravates it to the heighth with a full Mouth and without any Excuse or Extenuation ver 5. laying load upon Sin as if it had now swelled like a Toad in his Eyes with four weighty Words We have sinned traded in it and that obstinately yea maliciously and rebelliously as if therein we would wage War against God In this Gradation is great Aggravation Mark 3. After this General Confession he comes to particular Sins as Omission of Duty in not hearkening to the Voice of God◠in his Prophets ver 6 10. this hath usher'd in Commission of Iniquity both in Princes and in People as Omission of Diet breeds Diseases so Omission of Duty breeds Commission of Iniquity therefore our Omissions of Good ought to be bewailed c. N.B. And the greater means of Grace God affords and we omit the greater is our Sin committed in omitting them Matth. 11.20 23 24. Heb. 2.2 3. and 10.28 29. Mark 4. He justifies God's Justice in all his just Judgments by the Babylonians ver 7.14 c. bewailing that General Defection God had found in all sorts and degrees and as it were making an Abridgment of all Jeremy's Lamentations ver 11 12 13. yet acknowledges that God's Mercy did triumph over his Justice James 2.13 and that he would in Wrath remember Mercy Hab. 3.2 for matchless Mercies are with God and Pardons ready prepared for poor Penitents ver 9. and his Promises are infallible ver 12 c. He will perform with his Hand what he had promised with his Mouth and do as he hath said 2 Sam. 7.25 2 Chron. 6.15 in returning us from Captivity as he promis'd by his Prophet Jeremy though we have not repented aright in one right Fast for seventy Years Zech. 7.5 Mark 5. Then he propounds 2ly His Petition for performing that great and gracious Promise of returning his People ver 16 17 18 19. Pleading with God that 1. He had deliver'd them from Egypt ver 15. so can put forth the same Power to bring us out of Babylon Thankfulness for former Mercies is an artificial arguing for future Favours 2. The Event will redound to thy own Glory for thy People Quarter Arms as it were with thee and their Reproach being thine also therefore wipe away this double Reproach that it may no longer reflect upon thee 3. Do this for thy Righteousness-sake though not that of Equity yet that of Fidelity 1 John 1.9 and seeing our Righteousness is but a rotten Rag do it through the Merits of the promised Messiah ver 16 17. Mark 6. And growing to the Conclusion of his Prayer the 3d. part He prays the more earnestly as Luke 22.14 tugging with God as resolved not to let him go without a Blessing as Gen 32.26 urging the set Time to favour Sion was now come Psalm 102.13 14. Do it Lord oh do it now c. ver 18 19. cold Suitors who want the Aspiration of the Spirit to pronounce Shiboleth do but beg a denial saith one c. N.B. Though it was certainly promis'd that this Captivity should last no longer than seventy Years by the Prophet Jeremy as above and Daniel being a Prophet himself did not at all doubt of the Divine Decree yet prays he this well-wrought Prayer as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies James 5.16 17. notwithstanding his Assurance of its Accomplishment either 1. Lest the Sins of the People should cause God to delay the Time of their Deliverance foretold by Jeremy saith Theodoret fearing it might not be an Absolute but a Conditional Promise as was the Promise that the Seed of Abraham should Inherit Canaan for ever Gen. 17.8 to wit upon Condition of Obedience 2. He knew well saith Hieron that God's Decrees and Promises do not excuse Man from Duty and Prayer but include and require it God will be enquired of for what he hath purpos'd and promis'd Ezek. 36.37 And 3. Calvin saith Non ergo trepide orabat Daniel did not Pray Doubtingly but rather Thankfully to shew his Thankfulness to God for his already giving such a Gracious Promise with a firm Faith that God was not Inexorable The Second Part of this 9th of Daniel is God's Answer to the Prophet's Prayer Illustrated 1. In its Time 2. In its Effects Remark the First As to the Time which hath a double Specification 1. When he had now newly done his Prayer ver 20. while his Affections were still upon the wing not falling down praecipitantly as the Bird that is shot dead but gradually as the living Bird doth or as the Bell-rope will be often hoising up after the Ringer have done ringing the Bell And 2. At the Evening Sacrifice ver 21. that was a solemn and set time for Devotion then it was that God Answered Elijah with a Miracle 1 Kings 18.36 37 38. and then it was that our Lord Christ paid our Ransom for Sin at the 9th hour of the Day Matth. 27.46 Mar. 15.34 Luke 22.44 c. which was the time of the Evening Sacrifice At this time Gabriel is sent by God with a Gracious Answer to Daniel's Devout Prayer N. B. 1. How quick is the Prayer-hearing God Psal 65.2 in hearing the Prayers of his People according to his promises Levit. 26.40 41 42. Deut. 30.1 2 3. Isa 30.19 and 45.11 and 19. They shall not seek the Lord in vain but while they are Praying he will hear Isa 65.24 N. B. 2. The Prayers of God's People are so pleasing to God that he doth not only beg them Cant. 2.14 but he will send an Angel out of Heaven with an Answer of Peace to them as Gabriel here God will want his Attendance in Heaven that he may comfort Daniel on Earth N. B. 3. God commands Gabriel to fly with swiftness of flight Hebr. to a weariness with this Comfort Astronomers say it must be an hundred and sixty Millions of Miles from Heaven to Earth All this vast space did this Angel in Man's shape come flying to Daniel in so little a time as betwixt the beginning of his Prayer to the end of it God heard with his Ear when scarce out of Daniel 's Mouth ver 23. Second The Effects of God's Answer after the Time aforesaid are Two 1. The Mission of Gabriel And 2ly His Instruction of Daniel Remark the Second The Angel here sent is described 1. By his Name of Gabriel which signifies the Might of the Mighty God whom the Man Christ Jesus that Great Doctor of the Church had sent to Instruct Daniel in some Abstruse Mysteries Dan. 8.16 17. which Daniel well remembred to his great Comfort here ver 21. and who was sent
by Tomyris Queen of the Scythians as both Herodotus and Justin relate It was in the first Year of Cyrus or of Darius Priscus who was Cyrus's partner in Conquering Babylon and who gave to Cyrus his Daughter in Marriage and the Kingdom of Media with her for a Dowry after Darius's Death wherein Daniel pray'd that prevalent Prayer for the Jews Deliverance Dan. 9.1 c. Remark the Second The Occasion of Daniel's Mourning Dan. 10 2 3 or the Procaâ—aâ—click external cause was manifold As 1. Because the Jews had liberty to pass from Captivity yet many of them would not but staid still in Babylon say Grotius and Pererius as careless of God's Worship having little love to the True Religion 2. Because those that Returned and were begun to build the Temple had now a stop put to that Temple-work at Jerusalem which ceased by means of the Samaritanâ— Ezra 4.4 5 c. And 3. Because he foresaw the many future Calamities of the Jews that would befall them for their many foul following Sins saith Vatablus more especially for their killing Christ and Rejecting his Gospel But this present Disaster of obstructing the Temple's Building was the chiefest and most immediate cause of casting Daniel into such dismal Dumps at this time Moreover this damped and daunted Daniel the more that tho' he had been so Famous even in foreign Nations for his Wisdom Worth and walking with God and so Advanced by Nebuchadnezzar for his Skill in Dreams and Interpreting Visions and by Belshazzar for Reading the Hand-writing upon the Wall and for foretelling future Matters whereof many were already come to pass for which cause he was Exalted and Highly employed by both Cyrus and Darius and was a great Man still and of great Account yet was not now great enough at the Court of Persia as to be able to Defeat the Desperate Designs of Cambyses's Corrupt Counsellors c. Rewark the Third The Place where Daniel was in his Dumps 't was by a River call'd Hiddekel ver 4. which signifies Sharp-swift having a most Rapid Current call'd also Tygris from the Tyger the swiftest of all Beasts being a great Branch of that famous River Euphrates N. B. Daniel had withdrawn himself from the noise of the City and retired to this River-side for Meditation and Prayer as Act. 16.13 Polanus observeth that God was wont to manifest his mind many times to his Servants by Rivers-sides As 1. To Ezekiel by the River Chebar Ezek. 1.3 c. 2. To Daniel before this by the River Vlai Dan. 8. â— and now again here by this River Tygris And 3. To John Baptist by the Banks of the River Jordan Matth. 3.16 17. And 4. A River-side was a place of Prayer Act. 16.13 Perhaps saith the same Author that the flowings of the Water might be a Symbol to them of the flowings of the Graces of the Holy Spirit and hence probably the Pagans believed that their Deities did dwell in Rivers as the Poeâ—â— say their Muses do Remark the Fourth Daniel's Preparation for the Consolation of the following Vision Daniel had been before cast into the Den of Lions and miraculously delivered out of that Den and now again is he cast into a Den of Despair and not the Angel but the Lord of Angels comes to deliver him out of it For whose presence Daniel prepared himself 1. By full three Weeks Fasting ver 3. in all which time he eat no pleasant Bread that is no Fine Manchet say Vatablus Junius A Lapide Calvin Grotius and Piscator c. but he eat panem Atrum and Siligineum course brown Bread for without some Food his Life would have fail'd in so long a time and no more of that neither than needs must to keep as we say Life and Soul together and he eat no Flesh but fed upon Hops Haws and Apples saith Grotius And his Drink was not Wine but Water merely to sustain Nature doing all this to Afflict his Soul in this space of Penance by denying himself all those Delicates which he daily did enjoy in the Court of Kings being now an Old and a Great Man say Polanus and Calvin and not under such Circumstances as in Dan. 1.8 when he was Young And 2ly By abstaining not only from Delicate Diet but also from costly and curious Ointments that common custom of those Eastern Countries saith Polanus for Ornament-sake and which the Scripture testifies 2 Sam. 12.20 Psal 23.5 c. and which Anointing was omitted in Mourning Times 2 Sam. 14.2 N. B. With Grotius All Delights of Sense must be laid aside in 〈◊〉 time of Solemn Humiliation as Mirth Musick Junkets Perfumes Costly Apparel c. Exod. 33.4 5 6. 1 Kin. 21.27 Judg. 20.26 Jon. 3.8 Matth. 6.17 and 9.15 Mark 2.20 Luke 5.35 c. Yea the Lord himself doth doom it as a foul fault to find Joy and Pleasure on a Fast-day Isa 58.3 Remark the Fifth Then at the end of Daniel's deep Humiliation upon the twenty fourth of Marth did the blessed Messiah appear to comfort dejected Daniel ver 4 5 6. when Daniel had thus voluntarily abridged himself of voluntary Delights macerating and mortifying his Flesh that he might pray the more earnestly for his poor afflicted Brethren with whom he did sincerely sympathize putting his Soul in their Souls stead N.B. When his Fasting had inflamed his Praying and his Praying had sanctified his Fasting for three full Weeks then comes Christ the Comforter with an Answer of Peace to his Prayers Then he lift up his Eyes and looked to wit after his Fasting Prayer and Meditation so long for due Preparation and he beheld Christ coming c. ver 5. Mark 1. Who this Ish-Achad Hebr. one or certain Man as we read it was is controverted among the Learned This Man so called because he appeared in humane form some say was an Angel either Gabriel who had appear'd to Daniel Dan. 8.16 and 9.21 or Michael named after here Dan. 10.13 21. call'd the Arch-Angel Jude ver 9. as Grotius saith But Junius Piscator Polanus and Calvin say better that it was Christ himself who was afterwards to become very Man and this was a Prelude of his Incarnation saith Tertullian as were his many humane Appearances in the Old Testament Three Reasons they render to prove it the Messias 1. His Regal and Sacerdotal Apparel can be congruous to no Angel but to the Angel of the Covenant c. 2. His prodigious Splendour and Majesty which overwhelmed Daniel could be no less than that of the Son of God c. 3. That Parallel Place Rev. 1.13 hath the like Description of Christ with this here both as to his Habit and as to the End of his appearing namely to reveal the future Fates of the Church Mark 2. The glorious Manifestation of the Majesty of the Messiah here holdeth forth all the three Offices of our Redeemer for beside the Regal and Sacerdotal Offices aforementioned implied by the Robes of a great King and of
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
to any Friend of the Jews to Suit him for saving them from this bloody Decree of Cruelty 2. But Drusius demonstrates this Law to be older than Haman or Ahasuerus himself because all Persons far and near in all the 127 Provinces had this Law so notoriously made known to them beside Herodotus Diodorus Siculus c. make it a more Antient Law 3. Tho' this Old Law so commonly known by Custom and common Fame was first composed for Safety of the King's Person and to set off his State and Majesty left Familiarity should breed Contempt yet was it condemn'd by the very Pagans for being over Severe Barbarous and Pernicious to the Publick for if Subjects may not have Access and make Addresses to their Soveraign what shall the Oppressed do Remark the Sixth Another Reason Queen Esther renders for her Refusal namely Moreover I have not been call'd to come in to the King these Thirty Days Mark 1. At what a strange Distance did this proud Persian Monarch keep himself even from his own Royal Consort So that she her self his own Queen might not dare but in danger of Death to presume into his Presence in the Inner Court uncalled The manner of calling whom he would was saith Piscator his extending out his Golden Scepter in token that he call'd for them Mark 1. How this Queen in whom the King so much delighted before above all other Women Chap. 2.17 had not been call'd to come to the King a full Month's interspace Here was cold Love to the Queen all this while Lyra saith 't was because his Concubines had now engrossed him by the means of Haman le Grand N. B. Mortal Monarchs are Changeable Creatures in their Affections and Objects Remark the Seventh Esther at length undertakes to venture being press'd by a second Precept from Mordecai who prognosticated her own Peril in case of her Neglect ver 12 13. Yet suppose her Sinful Silence should continue he tells her that he foresaw by the force of his Faith grounded upon God's Promise for preserving his Church Deliverance shall arise from some other hand or from some other Land but thou and thy Father's House shall be destroyed ver 14. That is Think not thou to escape saith Grotius seeing Haman's Edict is against all the Jews in General for God will punish thee for thy want of commiseration to the Church and for seeking the safety of thy self alone Or the Jews themselves will destroy thee saith A Lapide out of Josephus for thy despising of them N. B. 'T is equally an Evil to be ever and over Silent as to be ever and over Loquacious Thus Mordecai's Message deterreth Esther by an heap of Holy Arguments compos'd of Discords sometimes Thundering out Threatnings for her deserting the Church to save her self and sometimes palating them with Promises Sowre and sweet make the best Sauce to Humane Palates which he gathers out of God's Providence in raising her up to be Queen at this juncture saying 'T is probable thou art come to the Kingdom for this purpose There is a Wheel within a Wheel Ezek. 1.16 therefore be Couragious c. Remark the Eighth Esther being thus Cajol'd and Conquer'd by these Cogent Arguments now Complies sends a sweet and satisfactory Answer to comfort Mourning Mordecai ver 15 16 17. N. B. She resolves to Roll her self upon God to whom the care of the End appertaineth yet takes she to her self a most Religious care of means to the End fist seeking God then casts her self upon the King well knowing that the hearts of Kings are in God's hands Prov. 21.1 Mark 1. The Means Go gather together all the Jews Great is the Power of Joint Prayer 2 Chron. 20.3 4. Rom. 15.30 and Rev. 14.2 't is as the Voice of a great Thunder it works Wonders in Heaven and on Earth Mark 2. She bids them Fast and Pray for her who went in danger of her Life as Rom. 15.30 31. 1 Thes 5.25 requiring them to point their Prayers with Fasting that they may pierce Heaven and prevail Mark 3. She appoints a three days Fast that is saith Lyra to eat but once a day and that no more than to sustain Nature and this Modicum was reputed nothing This Time was exactly measured as the three Days and Nights of Christ's Burial Mat. 12.40 two whole Nights one whole Day and part of two Days Mark 4. She enjoins nothing but what she will do her self and her Maidens tho' she was Tender and a Queen and must saith Serrarius preserve her Beauty for Enamouring the King yet will she Fast so long as they did leaving the Issue to the Lord and none but Proselytes that will Fast and Pray must be Maidens for her Mark 5. Then she resolves to cast her self upon God's Providence for her Safety and Success going upon the Wings of Prayer in her Royal Agparel upon the third day when the King had Dined and in the best Humour Esther ventures without bidding when Vasthi bidden would not go and she found favour with the King Chap. 5. Whether the Authority that Mordecai took over the Queen or the Obedience that the Queen rendred to him here should most be admired is not easie to determine c. Esther CHAP. V. THIS Chapter consists of Two Parts First Esther 's Acceptable Access to the King and Secondly Mordecai 's danger of Death upon his second Provocation of not bowing to Haman Remarks upon the First Part are First Upon the Third Day of that Solemn Fast she goes in confidence of the Benefit of her Peoples extraordinary Prayers and she puts on Malchuth Hebr. the Kingdom that is saith Drusius the Royal Apparel of the Queen of the Kingdom N. B. Having put off her Sackcloth and Ashes in her Addresses to God she dress'd her self with her Richest and most Royal Attire in her Addresses to the King ver 1. to allure her Husband to like her knowing well that he looked much at beautifying Braveries and glittering Glories whereas the Lord looks not as Man looks but at the heart 1 Sam. 16.7 In this delicate and desirable Dress hoping God would put upon her his Comeliness also Ezek. 16.10 11 12 13 14. she goes and stands in the Inner Court of the King's House where she might see him and be seen by him This was doubtless a bold Adventure for tho' she was Queen yet so had Vasthi been but was discarded for Disobedience she could have no confidence in the King's Affections towards her because he had not seen her for a Month nor did she know but Haman might be present who if he knew her to be a Jewess would prejudice the King against her Person by his Satanical suggestions to alienate his Affections from her nor did she know God's Mind herein until he signify'd it by the Event N. B. This therefore was an Heroical and Couragious Act in Esther proceeding from her Faith and the fruit of fervent Prayer Remark the Second The Favour she found from
Advantage to his Church and Matters fell out far otherwise like as Paul's Persecutions at Rome fell out rather to a furtherance of the Gospel Phil. 1.12 than any hindrance of it N.B. Thus here again God overshoots the Devil in his own Bow So soon as God's House began to be Rebuilt the Devil stirr'd up his Imps to hinder it as ver 3. and now God by his Wisdom and Power makes those very means they thereby desigining to obstruct it to become effectual for promoting it as is largely proved in the next following Chapter Ezra CHAP. VI. THIS Chapter contains the Removendo Prohibentia and the Applicando Auxiliatoria the Removing of Rubbs and the Applying of Helps in the Rebuilding of the Temple Remark the First This Darius who is call'd also Artaxerxes the common Name of the Kings of Persia as Pharaoh was of the Kings of Egypt makes search for Cyrus's Decree in the House of the Rolls and found it in Echatana one of the Provinces of Babylon if taken properly or in a Coffer as the word signifies if taken Appellatively ver 1 2. The Contents of Cyrus's Decree are recited ver 3 4 5. where Wolphius well observeth that it is very improbable Cyrus should confine the Jews to an exact Longitude Latitude and profundity of their Temple but rather left it to their Power and Pleasure and to the Achitectors whom they employed He only fixed such limits that it might not be made in the form of a Strong Tower lest they should hereafter turn it into a Place of Defence against himself But this is manifest saith Masius that those proportions here differ much from those of Solomon's Temple which was but 30 Cubits High excepting the Porch which was 120 and but 20 Cubits Broad Tho' this Second Temple consists here of 60 Cubits High and 60 Cubits Broad nothing being said here of its Length yet was it less than that of Solomon's Ezra 3.12 Hag. 2.3 therefore these Cubits of Solomon were larger likely as Sacred above common Cubits Remark the Second Darius having perused this former Decree of Cyrus and resolving to make him his pattern for Imitation immediately passeth a New Decree to Reinforce the former from ver 6. to ver 12. wherein he 1. commands Tatnai c. not to come near the Builders to discourage them nor to meddle in disturbing them c. ver 6 7. 2ly The King commands moreover that those Adversaries should supply the Builders with Materials and Money out of his Royal Tribute and Treasury that it may stop no more for want of Necessaries but be compleated with Expedition that therein they might Pray for the Life of the King and his Sons ver 8 9 10. N. B. Whence Wolphius Notes well That as it is the duty of all pious Minds to pray for Magistrates so 't is the Interest of Magistrates to desire the Prayers of pious Persons both for them and for theirs c. N. B. But above all he observes how this Pagan King of Persia condemns all Will-worship in prescribing no Sacrifices for the Temple but such as the Law of God had precisely prescribed not mixing the least Dram of Persian Superstition with Godâ—s own Institution by his command Which sheweth that nothing ought to be Added to or Subtracted from God's Word and that all Divine Worship must have Divine Warrant He names Calves and Lambs only which God appointed Yea and Grotius excellently observeth here that this Darius exceeded and excelled Cyrus himself in this respect of his Royal Beneficency for Cyrus only permitted the Jews to be Contributers unto this Great Work but this King Darius Contributes himself much also out of his own Treasure as farther appeareth Chap. 7.20 21 22. and Neh 11.23 3ly This New Decree of Darius doometh all Persons both Gentle and Simple c. that dared to disturb the Builders of the Temple to have their own Houses pull'd down as a Penalty ver 11. and themselves to be Hang'd saith Vatablus upon some piece of their own Timber of the House Or it intimateth saith Wolphius that the Body of such a Transgressor shall be beaten and broken to pieces with his own Wood c. which could not but be a most cruel kind of Death yea and his House be turned into a Dunghil or Jakes exposed saith Osiander to all manner of Violence and vilest Vses c. 4ly Darius adds also a most sad Imprecation of the severest Curses to befall all Kings and People that durst presume to Discourage or Disturb the Builders of God's Temple v. 12. Here Darius saith Wolphius makes a Candid Confession of his Faith in the True God of his Power and Justice clearly distinguishing him from all false Deities N. B. There is no doubt but this True God whom Darius thus solemnly Invocated said Amen to his dreadful Curse Let all Persecutors of God's Church and Children be they high or low Tremble at this direful Imprecation for in all Ages God's Hand hath been exceeding heavy upon their Persons and Posterities Let Kings and all Princes saith Wolphius learn to be Wise and not dare to thrust their Sickles into God's Harvest the Lord of it will not see his Harvest spoil'd before his Eyes by the Wild Beasts of the Wood or World Remark the Third Behold how the Adversaries of the Jews do truckle and bow before the Authority of this Decree of Darius ver 13. No sooner had the King saith Wolphius quite excluded all Exception and universally commanded a speedy Execution but the very Toparchs or Persian Governours presently bend and buckle to promote that Building of the Temple which before they had bandied together with all their Craft and Might to Obstruct Now Tatnai and Shetherboznai did Advance it because they durst do no otherwise their Obedience is now wrung out of them as Verjuice is out of a Crab or Distill'd Waters by the force of Fire They dare not disobey the Direction of the Decree lest they should lie under the lash of the Law and Correction of it to wit Their Houses to be pull'd down c. No doubt but they undertook this Work as Aukardly as Haman did in his Honouring of Mordecai at that juncture of time when it was in his heart to Hang Mordecai up out of his way Thus those Mongrel-Samaritans were forced to sear the Lord because of his Lions 2 Kings 17.33 34. N.B. Saith Wolphius here All Humane Affairs are so over-ruled by a Divine Providence that as we cannot expect any Good by the Benevolency of Friends so nor need we fear the least Dram of Evil from the Malice of our Enemies unless it be the good-will and pleasure of our good God that it should be so God compells the Vnwilling here as he oft doth elsewhere to help his Church whose hearts were more to hinder it Remark the Fourth Now all Impediments being Removed all the Helps are Applied and the Building of the Temple goes bravely forward and in due time was finished ver
ver 4. Remark the Fourth Ezra's Prayer from ver 5 to ver 16. Mark 1. Ezra rose up at the Evening Sacrifice and falls down upon his Knees and with spread Hands falls on Praying ver 5. in the Presence of those that trembled at God's Word ver 4. well knowing that unto such the Lord looketh with his choicest looks of Love Isa 66.2 and that his Prayer together with the Sacrifice might ascend up in those Pillars of Smoak Cant. 3.6 as a Memorial before God Acts 10.4 Mark 2. The Preface of his Prayer ver 6. for insinuating the better into God's Favour he includes himself into the number of the Transgressours Acknowledging that the Sin was now become National in the guilt of it and that it was now become like deep Waters wherein they were like to be all drowned as Psalm 38.4 and 124.4 and that it was now gone up to Heaven to fetch down Wrath from Heaven Mark 3. He makes Confession with all Aggravation ver 7. as Daniel did in his Day Dan. 9.5 bewailing the Sins of their Forefathers the sad Effects whereof they were still smarting under in the Continuance of the Captivity of so many of our Brethren abroad yet we at home are still reviving the same old Sins whereby we declare our selves to be but a Race of Rebels from one Generation to another in a continued Series of the same Sins Mark 4. As Ezra had handed out the Vessels of the Temple by number and by weight as before just so he handleth his own and his Peoples Sins For 1. He confesseth them by number as Aaron did Confess over the Head of the Scape Goat all the Iniquities of the Children of Israel Lev. 16.21 So likewise 2. By weight for as Aaron confessed also all their Transgressions in all their Sins that is laying open how many Transgressions were wrapp'd up in their several Sins and the Circumstances of them that did aggravate them so did Ezra here Mark 5. Ezra doth not only Confess the Sins of past and present Times but he doth aggravate them by the many Benefits God had conferr'd upon the People and by the many Cautions God had oft given them to the contrary ver 8 9 10 11 12 13. yet all seemed lost upon them Remark the Fifth The many moving Metaphors that Ezra useth both in expressing God's Kindness to the Jews and his cautioning and counselling them to a better behaviour Mark 1. That Metaphor of God's giving them a Nail ver 8. Hebr. Jather signifies saith Piscator a Pegg of Wood or Iron driven in to hang Garments upon or useful Vessels Isa 22.23 or it signifies the Pins or Stakes of the Tabernacle to make it stand steady in Storms Exod. 35.18 Isa 33.20 or it signifies the Anchor to which the Cable is fastened saith Menochius that the Ship might Rest near the Shore all which sheweth that God had given them some Settlement in a good Governour Zerubbabel and a good Priest Jehoshua which was some support of their Faith and Hope that God would do them good Mark 2. That God had lightned their Eyes for a little space that is exhilarated the Eyes of our Minds saith Vatablus so the Phrase isused 1 Sam. 14.27 28. for in Danger the Eye looks dim and dark the Soul sitting there shews it self pleased or displeased c. Mark 3. God had given them not new Light only but new Life also reviving them with delivering them from Captivity ver 8 9. they had been as dead and dry bones in Bondage Ezek. 37.12 now God had revived them and brought them back to build again the burnt Temple Mark 4. God hath given them a Wall c. ver 9. Hebr. Nader signifying a Fence and so the favour of the King of Persia was Fence to them their Sefeguard and Protection Moreover God's Providence was a Wall of Fire round about them Zech. 2.5 Isa 5.2 Matth. 21.33 Remark the Sixth Ezra useth that Phrase of Relation betwixt God and them nine several times Thrice in the Singular Number My God ver 5 6. and Six times in the Plural Our God ver 8 9 10 13. all which were Phrases of Faith referring to the Covenant that padbulum fidei the sufficing food of Faith Intimating by all these that God had not cast them out of the Covenant for their manifold Sins but had punish'd them too little ver 13. when God said too much Isa 40.12 Remark the Seventh The Conclusion of this good Man's Prayer ver 14 15. wherein he Adores God both for his Justice and Mercy and lays load upon himself and his People with a Sixth Aggravation of their Sins in Sinning again after such a Deliverance as if God had Delivered us for that end saith Wolphius that we might the more freely despise the Lord and his Law Then he Deprecates the Anger of God that he may not Repent of his begun Benefits saying Tho' we have forfeited thy Favour and deserve nothing but Destruction yet art thou faithful and true in thy Covenant of Promise which appeareth in thy leaving a Remnant of us we hope for Holy Use N. B. Tho' we let go our fast hold on God yet God will not let go his faster hold on us Ezra CHAP. X. THIS Chapter relateth the Remedy unto that Miserable Malady for which Ezra most moaningly mourned before the Lord in Prayer all the foregoing Chapter and that by a through effectual Reformation of mint Marriages wherein 1. Antecedents 2. Concomitants are considerable Remarks first upon the Antecedents Of which the First is The Excellent Example of Holy Ezra had a most Efficacious Influence both upon Princes Priests and People ver 1. where 't is said that Ezra beside his begging Pardon and deprecating Divine displeasure he Wept also c. which is not mentioned among the other effects of his deep Humiliation Chap. 9.3 nor of his casting himself down before the House of God but 't is certain he did now Weep possibly his Sorrow at first might be above Tears which afterward gushed forth in abundance Curae leves loquuntur ingentes stupent The Greatness of his Grief might so stupifie him at the first that his Eyes were too narrow for his Heart tho' his Mouth was not altogether so But now Expletur lacrymis egeriturque dolor his sad Heart found a vent at his Eyes wherewith it was ecased And his Weeping was publick before the House of God where all might behold him that their Eyes might affect their Hearts to contribute their Tears of Compunction also for the filling up of Godâ—s Bottle Psal 56.8 as they had done their Sins of Provocation for the filling up of God's Bagg Job 14.17 at Ezra's Example N. B. 1. Ezra being a Priest might have gone into the Holy Place and there have Pray'd c. but he doth it in the Outer Court before that of the Priests as a publick Pattern to the People 2. Ezra here Prayeth c. because God had promis'd to hear Prayers made
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
hereunto saith Wolphius they stir up themselves by many Symbols of Godly Sorrow as Mark 1. They Assembled all together in Sackcloth as acknowledging themselves unworthy of the coursest Clothing and had it not been for shame they could have now strip'd themselves Naked Mark 2. And with Earth upon their Heads that is Dust and Ashes says Wolphius as those that had forfeited all and deserved to be as far under ground as now they were above ground Esth 4.1 c. Mark 3. The Seed of Israel who were Israelites indeed John 1.47 did both confess and forsake their Sins in seperating from their strange Wives Children and other Pagans who had mixed themselves with them according to Ezra's Covenant Ezra 10.3 and Neh. 13.3 This saith Wolphius was a true sign of a sound Repentance and such as do so after a due manner shall find mercy with the Lord Prov. 28.13 N. B. Israel whose Seed these Fasters are said to be signifies a Power with God to prevail Hos 12.4 Gen. 32.24 26 c. and Judah from whence those Jews had that denomination signifies Confession denoting 1. That as Jacob or Israel was a Prince prevailing with God so every true Israelite seeks not God in vain but concerning the work of God's hands may command him Isa 45.11 19. And 2. As Judah the Confessour Hebr. got the Kingdom from Reuben so Confession is the way to God's Kingdom for us to walk in thither and we shall surely obtain it at the end of that Walk especially if our Confession of Sin be conjoin'd with the Confusion of Sin as here abandoning their darling Sins keeping themselves from their Iniquities Psal 18.23 God receives such as so Separate 2 Cor. 6.17 18. Mark 4. Nor had they yet got enough much less too much of Reading the Law which had so prick'd them to the heart as Acts 2.37 and convinced their Consciences of their great and many Sins Chap. 8.7 8 c. but here again they return to Reading it and to give the sense of it applying it close to all cases of Conscience this was Preaching indeed and in this Work they continued for three hours that is from Nine to Twelve for they divided the Day into twelve hours John 11.9 The first three saith Junius was spent in the Morning Sacrifice that is from Sun rise or Six to Nine after which when all the People were Assembled together they began the Reading and Expounding the Law from Nine to Twelve yea and the third part of the Day from Twelve to Three they spent in Preaching to the People and in Praying to God and praising of God N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons tho' Prayer be the proper and principal Duty of such a Day See Jerem. 36.6 7. Acts 6.4 c. Then they closed those extraordinary Exercises with the Evening Sacrifice c. Remark the Second The Particular Exemplification of that which was said before in the General ver 4 5 6. Eight Holy Levites are named here each standing up in his proper place to teach and excite the People that were for more conveniency divided into eight several Congregations for had they all Preached at one time say Junius and Piscator and in one place only this would have bred a Confusion and one would have hindred another The Septuagint adds to ver 6. Hebrew Text and Ezra said from whence some suppose that Ezra the Principal Priest Preach'd to and Pray'd with the Head Governours and the Principal Men of Judah who might all be in one Company in the Court of the Lord's Temple for all this great Congregation could not probably hear one Man together at once and Ezra pray'd this following Prayer before these Princes c. Remark the Third The following Prayer consists of a Prologue of an Enumeration of God's favours to them and lastly of an Epilogue Mark 1. In the Prologue or Preface he gives to God whom he pray'd unto all possible praise due unto his Name which indeed is above all Praise and when we have done our utmost we cannot overdo but we fall infinitely short in praising enough the great Creator of all c. ver 5 6. Mark 2. He reckons up four Gracious Favours of God 1. In chusing their Father Abraham for his Love and then loving him for his Choice c. ver 7 8. 2ly In Delivering Abraham 's Off-spring out of Egypt ver 9 10 11. 3ly In Preserving them in the Wilderness wherein he bestowed seven great and gracious Grants to them As First His Conduct ver 12. Secondly His Law ver 13 14. Thirdly His Maintenance of Meat and Drink ver 15. Fourthly His Pardon both of the Murmurers who were for Returning to Egypt and the Idolaters who made the Golden Calf ver 16 17 18 19. Fifthly His Holy Spirit ver 20. Sixthly Not only Food but also Raiment sufficient for forty Years ver 21. And Seventhly His Land of Promise by Moses Joshua and the Judges ver 22 to ver 31 32. This Seventh was the fourth Favour acknowledg'd here namely God's giving the Land of Canaan Mark 3. More Particularly As there is in Ezra's Prayers an Enumeration of God's Mercies from ver 7 to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves from ver 16 to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins from ver 27 to 32. Remark the Fourth Is the Epilogue wherein we have a Recapitulation and an Explanation of the aforesaid both from the Persons of God and from their own Persons also Or more briefly thus There is 1st An Humble Supplication for Mercy he pleads with God that the many Evils they had undergone might not seem small to him from ver 32 to 37. And 2ly He binds the People in a Covenant to a better behaviour for the future ver 38. Nehemiah CHAP. X. THIS Chapter consists of Two General Parts The First is the Persons that Sealed the Covenant before mentioned Chap. 9.38 from ver 1 to 29. And Secondly The Contents of this Covenant thus Solemnly Sealed to from ver 29 to the end Remark the First Upon the First Part Nehemiah is placed the first in this Sealing-Work not out of any Ambition saith Wolphius but as he was the Chief Ruler He was the Ring-leader to Ratifie it more firmly and to be a Loadstone or Star to Priests and People for Magnates are Magnetes N. B. Great Men draw many by their Example as the Loadstone doth Iron and Superiors are as Looking-glasses for Inferiors to Dress themselves by them Regis ad Exemplum totus componitur orbis qualis Rex talis grex Like Prince like People as it is in a Beast the whole Body follows the Head Hence it was that Nehemiah was so forward to Seal first accounting it an Honour to be foremost in so good a Matter Remark the Second The
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
by the People as those Maccabees yet the Chief Government was principally Seated in their Sanhedrim commonly so call'd or Synedrium or Senate as Josephus and other Jewish Writers testifie in which tho' some of the Tribe of Levi c. were mixed with the Tribe of Judah yet that Council had their whole power to Sit and Act from Judah's Tribe and so the Scepter did not depart from it but still remain'd in it Remark the Second Learned Diodate saith That seeing this Name Asmoneus which was Mattathias's Name signifies Baron or Great Lord in Hebrew therefore 't is probable He and those Maccabees his Sons might look upon it as some sign of a modest Honour and Domination tho' through Corruption it grew up to the height of Soveraignty in Simon one of the Sons in his Time and afterwards to Absolute Royalty joined with the High Priesthood in Aristobulus and his Successors but more of that in its proper Place Paraeus tells us that this Mattathias was but a Priest and a private Person yet when he saw all the Villanies acted by Antiochus in the Holy City he was stirred up to take up just Arms against him and was the first Man that gave a stop to his overflowing Fury in defence of his Country's Laws and when dying in a good Old Age he left and laid God's Charge upon his five Sons to prosecute with their utmost vigour the good Work he had begun but Prideaux makes it an Inquiry Whether Mattathias might himself execute an Apostate Jew by the Altar out of his zeal seeing he was no Magistrate N.B. No doubt but he did better in informing the Jews that they might lawfully defend themselves upon the Sabbath-day after many of them had been Murther'd by the neglect of it when Assaulted by the Enemy Remark the Third His Son Judas call'd Maccabeus succeeded him from whence sprang the Maccabean Principality saith Paraeus Annexed to the High-Priesthood which lasted unto Herod's Time This Priest's Son that began the Principality of the Maccabees was compared to a Lion for Strength to a Giant for Fight and to a Devouring Flame for driving all down before him and who always went to Praying before he began any one Battel and by the power of Prayer annexed to his Spirit of Courage He discomfited many vast Armies of his Adversaries As 1. Apollonius 2. Seron 3. Ptolomy 4. Nicanor 5. Gorgias and 6. Lysias 2 Macc. 4.57 and 6.46 c. Then having obtain'd all these wonderful Victories without the loss of one Man on his side or even to a Miracle saith Paraeus not so much as one of his Soldiers Wounded he purgeth the Temple of that Idol Jupiter Olympius and all other Abominations that Antiochus had polluted it with then having purified it according to the Law in Memory thereof he appointed the Feast of Dedication which our blessed Saviour saith Dr. Prideaux did afterward honour with his Presence John 10.22 N.B. As Christ did so then when the Temple was purged from the Pollutions of Antiochus that little Antichrist Oh how Glorious will Christ's Presence be in his Temple when it shall be throughly purged from all the Abominations of the grand Antichrist c. Remark the Fourth Valiant and Victorious Judas being basely Deserted by his own Men when he with 800 gave Battel to Bacchides's with his 20000 Foot and 2000 Horse yet had almost saith Cluverius won the Field and had wholly Routed the Right Wing c. was himself without his Run-away Men soon inclosed over-power'd and slain by the Left Wing Then his Brother Jonathan succeeds him who with an handful of Men breaks through Bacchides's great Army endangers the General himself in his Eruption and slays 1000 Enemies in his passage swam over Jordan with his Company and so quitted himself 2 Macc. 9.18 37. Josephus lib. 13. cap. 1. Cluverius Paraeus c. but he and his Sons being slain by Treachery his Brother Simon Priest was struck with a Dead Palsie by an Hand from Heaven as he was Demolishing the Sepulchres of God's Prophets in the Temple and after Tryphon the Vsurper had cheated him of 100 Talents and after he had Ruled in Peace by making Peace with the Romans to over-awe the Syrians he at last was basely betray'd at a Banquet in Jericho by Potolomy his Son-in-law whom he had made Governour of that City Then the third Brother Johannes Hircanus succeeded and Reveng'd the Murther in whose Principality and Priesthood Antiochus besieg'd him in Jerusalem in that Sabbatical or seventh Year wherein the Land rested from Tillage so that there was a sore Famine in the City but Hircanus buys off the Siege with a summ of Money wherewith he was supply'd out of David's Sepulchre Josephus Antiq. 2 Macc. 13. and 14. and 15.16 after which he Demolished that Mock-Temple of the Samaritans upon Mount Gerezim after it had stood 200 Years and utterly razed Samaria for its fighting against the Jews and in his Time saith Paraeus arose those three famous Sects of the Pharisees Sadduces and Essenes N.B. The last of which from Asa Hebr. to consider were a sort of Monks pretending all for Contemplation c. and had all things in common amongst them This was that Hircanus who besieg'd Treacherous Ptolomy in the Castle of Dagon but left the Siege at the woful sight of the Tortures of his Mother who notwithstanding did animate him to pursue his purpose Jos Antiq. lib. 13. cap. 14 15 16. Here follows the Third Dynasty in Judea Hitherto the Maccabean Family the Asmonites had contented themselves with the Title of Chief Princes and of High Priests but now they affected the Crown-Royal Remark the First Aristobulus the Eldest of Hircanus aspir'd at his Fathers Death to be Adorned with the Royal Diadem in order hereunto he first slew his Innocent Brethren at the instigation of his Ambitious Wife Salome and then starved to death his own Mother pretending she aimed at the Kingdom for which unnatural Acts saith Cluverius his own Conscience did so Torture and Torment him that he soon died most miserably after he had Usurped the Kingdom but one Year verifying that Saying in Job The Triumph of the Wicked shall be short Job 20.5 This Hypocrite was the first Priest or Levite that presumed saith Dr. Willet to wear a Crown tho' never any of the Tribe of Judah Usurped the Mitre or presumed to the Priesthood as saith the Apostle Heb. 7.14 yet this Priest changed both the Priesthood and the Principality into a Royal Kingdom N.B. He made himself the next King to Zedekiah after the Captivity no wonder if he so soon vomited out his bloody Soul yet this Succession of Kingship continued in his Line until Herod when Christ came Remark the Second Paraeus and Cluverius give this Account of the following Royal Successors 1. Alexander Jannias succeeds his Brother Aristobulus in the Throne when his Sister-in law Salome had released him out of Prison for which he Marry'd the Widow and made himself
of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
c. The Seventh Office of Love is He sets him upon his own Beast ver 34. No sooner had he recovered him to Life and redeemed him into any good Capacity but he Mounts him upon his own Horse when he had before Dismounted himself Thus our Redeemer as if it were changeth places with his Redeemed in his coming down to become sin for us who knew no sin that we might be made Exalted ones upon his own Righteousness 2 Cor. 5.21 N. B. Note well 1. Christ is seen Riding upon a white Horse Rev. 6.2 but behold here a black Sinner riding upon Christs white Horse this is a far greater Honour than that done to Mordecai when the Royal Apparel was put upon him and the Kings own Saddle-Horse brought forth to him and he rode on his Back through the City with this Proclamation made before him Thus shall it be done to the Man whom the King delighteth to Honour Esth 6.8 9 10 11. N. B. Note well 2. Happy are they that be thus Mounted on Christs Horse then no Avenger of Blood mentioned Deut. 19.6 nor any furies of Hell can overtake them but Miserable are the Men not thus Mounted poor Footmen be soon overtaken by the pursuer and overcome also besides the Journey to Heaven is so very long and the way thither so very Dirty such can never reach it on foot The Eighth Office of Love is He lodges him carrying him back to Jerusalem and providing well for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Inn which receiveth all comers from all Quarters thus all Believers come from East and West c. to sit down with Abraham c. in the Kingdom of God Matth. 8.11 first in the Kingdom of Grace to wit in the Chambers of the Church Militant upon Earth which is as an Inn that bids welcome all true comers to Christ John 6.37 Thus Christ brought his Spouse into his Banquetting House Cant. 2.4 and she held him in those Galleries Cant. 7.5 for she well liked both her Dyer and her Lodging as Noah alone did in the Ark c. and if both be so good in Jerusalem here below how much better when at last he brings us to that above Triumphant in Heaven The Ninth Office of Love is he paid two pence for him c. ver 35. these two pence signified Christ's Justitia personae Justitia Meriti Active and Passiive Obedience the former made him a qualified Mediator and the latter was the payment of our Ransom Money for satisfying offended Justice 'T was much for David to cry would God I had dyed for Absolom 2 Sam. 18.33 but it was much more for Christ not only to wish it to an high Degree Luke 12.50 but also to Accomplish it and to give his Life for a Ransom for many Matth. 20.28 when Silver and Gold could not Redeem us 1 Pet. 1.18 19. The Blood of Christ was the Blood of God so called Acts 20.28 as well as of Man this two pence hath Relation to the two Natures of Christ in both which there was Merit as well as Compassion The Tenth and last Office of Love is his care for Recovered Men from his Resurrection to his Return giving them Pastours after their own Hear to feed them Jer 3.15 and whom he chargeth as he doth the Host here ver 35. to fulfill their Ministry Col. 4.17 and if they love him to feed his Lambs John 21.15 16 17. and he promiseth not only his Presence with them to the end of the Word Matth. 28.20 but also a most Rich Reward in a better World upon his Return as here ver 35. and Matth. 25.14 19 21 c. to conclude Thus is the Question what shall I do to be Saved ver 25. fully answered unless our Redeemer do all those Offices of Love afore Named we are not his Redeemed c. Oh! that we could come believingly to Christ as the stung Persons did to the Brazen Serpent that had no Sting his word is look to me all the Ends of the Earth and be saved Isa 45.22 2. Luke tells of Christs entring at that time into a certain Village where Martha whom Ambrose reckons was the Woman that he cured of the Bloody Issue received him into her House Luke 10.38 c. Some suppose her to be a Widow with whom her Brother Lazarus and her Sister Mary Magdalen as above did live Christ came first to be acquainted with this Family in Luke 7.36 37. At this place in Bethany Christ tarryed some time and Taught both this Family and his Followers He Taught Martha here that Attention upon his word was better to him than Attendance upon his Body which must shortly Dye c. and that the Bonum hominis Mic 6 8. the Totum Hominis Eccles 12.13 The whole and the all of a Mans Happiness lay in entertaining Christ into the Conscience this was the one thing necessary and which hath life Everlasting He also here Taught his Followers to Pray Luke 11.2 upon their asking him to Teach them a Compendium of things to be prayed for saith Grotius adding nor were they at that time bound up to Syllables c. and he inforceth this Duty of Prayer 1. By the promise of receiving what we pray for 2. By our Importunity Illustrated by two Similitudes the Fast is of a Friend borrowing a Loaf of a Friend ver 6. to 9. The Second is of a Son asking Bread of his Father ver 9 10. concluding with an Argument from the lesser to the greater from Mans Bowels to Gods ver 11 12 13. 3. Then Luke Records next another Story of Christs casting out a Devil much like that in Matth. 12.22 to 46. with the same Cavils and Answers that are before related Christ here meeting again with the like Malitious Misconstructions of his Miracles maketh the like Defence as before Luke chaineth such following passages with this Story that it seems altogether distinct from that aforementioned 4. Then the Multitude pressing upon him to be Taught for the more those Catchpoles cavil with their Captious questions to make him speak something seeming against God the Law or Caesar whereby they might Deter the People from attending him Luke 11.53 the more they pressed after him Luke 12.1 He presseth upon them a sincere and constant adhering to the Gospel cautioning them against the hinderances thereof as 1. too much Carking Care for the World 2. Too much Timorousness in times of Persecution 3. Too much love to the things of this Life and 4. Too much neglect of the practice of Piety Luke 12.4 5 6. c. Lastly Luke saith at the same Season some told Christ Pilate's killing the Galileans while they were killing their Sacrifices c. Luke 13.1 2 c. because they would not pay Tribute nor pray for the Roman Powers Upon this Christ presses the People to Repent telling them that the greatest sinners are not always met with Gods greatest Judgments that since impenitents would destroy them
himself alone But he will have his Children Fatherless ones Hos 14.3 to feed with him Job 31.17 And as here the Father feasts his Penitent Son upon the fatted Calf The Antients have a Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sine patre that those Feasts be Headless where the Father of the Feast is not present to Head them and we are told while the King to wit of Saints Rev. 15.3 Sits at our Table our spiâ—nard sends forth the smell thereof Grant 1.12 That is our Graces are then Actuated c. When our Heavenly Father is present with us at an Ordinance Blessing us with the Light of his Countenance and bidding us come and wellcome c. then do we Eat and are Merry as the Phrase is here Luke 15.23 Especially when our Lord himself saith I have Eaten my Honey-Comb with my Honey I have drunk my Wine with my Milk Cant. 5.1 They are all his and of his providing Cant. 4.16 and blessed is that Spouse or Church where such Provisions are found 'T is said The People will not Eat untill the Prophet come to Bless the Sacrifice 1 Sam. 9.13 Sure I am we ought not to Eat the Lords Supper or ordinary Food untill our Lord come to bless it to us 'T is said likewise by Samuel to Jesse we will not sit down untill David come hither 1 Sam. 16.11 Sure I am also we should not sit down at any Religious Service without the presence of Christ whose Father and Figure Literal David was Oh! Pray for that precious priviledge that we may lean upon our Lords Breast and Bosom especially at the Supper-Ordinance as that Beloved Disciple John did at Christs last Supper John 13.23 25. and 21 20. The Last part of this Parable is the effect of the Fathers feasting his New-found Son which was the Envy of the Elder Son from ver 25. to the end Enquiry Who is this Envious one Answer 1. The Jews who Envy'd the grace of God given to the Gentiles Acts 13.45 and 14.2 and 17.5 c. 2. Hypocrites as the Pharisees who oft murmured at Christs Receiving the Publicans and who held God to be in their Debt saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Mat. 19.20 And as this Elder Son said I never Transgressed thy Command Luke 15.29 Yea 3. In this Sense Believers as they have a Remnant of Pride and Envy in their unrenewed part as Pride may prompt them to have over high thoughts of themselves in deserving Gods Favours as well as others contrary to Rom. 12.3.10 16. Gal. 6.3 4 and Phil. 2.3 So Envy may encline them to Repine that others receive some Divine Dispensations of gifts and graces which they want whereas we ought to esteem others better than our selves and to say with Jacob we are less than the least of Gods Mercies Gen. 32.10 N. B. Note well 1. The Spirit that dwells in us lusteth to Envy Jam 4.5 as here ver 30. This thy Son not this my Brother he would not once own him because poor c. And he Reflects upon his Father for his being too hasty in giving goods to him before his own Death so had weakned his own Estate c. N. B. Note well 2. The Candour of God towards us when froward not dealing frowardly with us as Ps 18.26 But Reasons the Case to Convince us as here ver 31 32. all mine are thine as to use now and after my Death c. The Father grants he had not offended him this saith Grotine is spoke of the Jews not what they were but what they should have been c. this my Son was Deadâ— c. ver 24.32 N. B. Note well 3. The Father Argues is thy Eye Evil c. Matth. 20.12 May not I do what I will with my own Matth. 20.15 shewing that a sinful Soul is a Dead Soul Matth. 8.22 Eph. 2.1 and 5.14 1 Tim. 5 6. And that True Regeneration is a new Resurrection Yea and that no Right Rejoycing can be but where there is a Real Reconciling to God Then is there Joy in Heaven ver 7. and 10.24 here and Joy on Earth in the Heart of the Reconciled c. Phil. 3.3 and 4.4 and 1 Thess 5.16 This next Parable of the Rich Glutton c. is introduced by the Parable of the Vnjust Steward the Scope of the whole Chapter Luke 16. Teaching both the having and the usiâ—g of worldly Wealth the having Wealth is taught both by way of position and by way of Supposition The 1st is The position in the Congruity teacheth by the Parable of the Vnjust Steward 1. That we are but Stewards of all the good things that God lends us and we must give an account unto our Lord how we use them therefore ought we to be casting up our Account between God and our Consciences we should call our Faithless Hearts unto a Faithful Reckoning duely and daily even every Night when going to Bed And 2. that seeing we are but Stewards intrusted with those goods for a Time 't is our highest piece of Prudence so to improve them as may be most for our Comfort when called to Account for them 3. The Disparity of this Parable betwixt an Earthly and our Heavenly Master appeareth in this the Steward dealt Dishonestly with his Lord in abbating his Debtors Obligations hoping Entertainment among them when Cashiered by his Master The Policy of this Action his Lord commendeth but not the Honesty of it for it was loss to his Lord yet was it gain to the Servant in thus prudently providing for himself for the future c. because they had differing Interests the gain of the Servant was a loss to the Master but 't is otherwise betwixt our Lord and us for it hath pleased him so to Twist his own glory with our greatest good that no Man can better improve Gods goods for their own Interest than he who best useth them for Gods glory and contrà c. ver 1 2 3 to 9. The 2d part is the Supposition under the Person of the Pharisees who were very Rich Vitious and Avaritious they Derided his Doctrine the Greek word ver 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies they blew their Noses at him in Scorn and Contempt for his Doctrine of Poverty go tell John that the poor are Evangelized Matth. 11.5 and that himself was both Born poor Lived poor and Dyed poor quite contrary to the Pharisees Principle and Practice and for his giving Riches their Idol and God Job 31.24 The next odious Name to the Devil himself the Mammon of Iniquity ver 11.13 which Drusius derives from Aman Hebr. signifying Trust because most Rich Men do trust in their Worldly Wealth Mark 10.24 Thinking themselves simply both the better and the safer for their Abundance and never praying Agurs Prayer Lord give me neither Poverty nor Riches c. Prov. 30.7 8 9. Those Pharisees who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silver-lovers and Devourers
and could have given honourable Wages Yet now will dare to betray thy Innocent Master Therefore Christ will no longer indulge his debauched Hypocrisie who had a face to ask such a question of Him whom he could not but know that he knew All things Our Lord would bear with this Incorrigible and Incurable wretch no longer he might happily hope that his kind Master through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before would conceal him still but now he pulls off his Vizard washes off his Varnish and makes him to appear in his own colours according to Chrysostom's phrase a Covetous Caitiff an Impudent Dog and a Breathing Devil All this is implied in Christ's Answer to his Question Thou hast said it that is It is so as thou sayest Thou hast told the Truth Thou art the Man I mean For thus the same sentence Thou hast said Mat. 26.64 is Interpreted by Mark who writes a Compendium of Matthew in plain terms I am Mark 14.62 The like phrase is used Luke 22.70 in a way of granting and assenting not leaving it doubtful Besides our Lord knew that both Judas and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter whereof they by their counterfeiting Questions dissembled themselves Ignorant Therefore his answer was apposite and adapted to the Question Thou hast said it Thy own words have the Answer much more thy Conscience After all these Passages Christ Eats the Passover according to the Mosaical Rites and when that was finished He ordained the Lords Supper wherein he took the Bread to be his Body hence forward in the same sense that the Paschal Lamb had been his Body hitherto and the Cup to be the New Testament in his Blood now under the Gospel as the Blood of Bullocks had been the Old Testament of his Blood Exod. 24.8 Heb. 9.20 22. and after the Administring of the Cup He tells them again that was the last which he must drink for the Hand of him that betrayed him was at the Table so that as Luke who makes the Story full shews that Judas was at the Table all the time both of the Passover and of the Sacrament This indeed is a controversial point among the Learned N. B. Note well Suppose it true There is just cause of Wonder that such a wretched Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion both in the Law and in the Gospel-Sacrament However this is probable enough that after his Master had so openly detected him he sneaked away to do the Devils Work for the Devils Wages that he had received from the High-Priest c. upon his compact with them Now he goes to them to prepare their Cut-throats assuring them he could deliver his Master that very night to them without any Tumult from the People in a private place which he knew well John 18.2 his Master resorting oft thither Luke 22.39 but before Christ himself rose from his last Supper there started up a contest among the Eleven remaining Disciples about priority probably occasion'd by their Question about the Traitor Luke 22. ver 24 to 39. an unseasonable and a very unreasonable Quarrel and so much the more in them because immediately after the Sacrament and before his Passion which he had told them was at hand Nor was this the first time wherein they had thus faulted and had been reproved for it Hereupon Christ closely rebukes them again not only by proposing before them his own example but also by telling them 1. That in striving for Precedency they turned his Disciples into Gentiles who stand upon their Birth and Priviledges Luke 22.25 Mat. 20.25 2. That they need not plead for priority seeing He would equally honour them in his Kingdom c. Luke 22.29 30. And 3. That this was not a time of seeking Preferment one before another but a time of sifting in the Devil's Sieve to make Chaff of them and all that they could do now was little enough to secure themselves c. Luke 22.31,32 Therefore had they other business in hand than to look after and be Ambitious of Precedency When Christ had conjur'd down and calm'd this Devil of Ambition he sat still in the Guest-chamber and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15 and 16. chapters concluding with that most Seraphick prayer for them John 17. per totum and when Christ had ended both his Sermon and Prayer Having first sung an Hymn being the latter part of the great Hallelujah in Psal 115 116 117 118. He went forth of the House and City and passed over the Town Ditch Kidron to the Mount of Olives and so to Gethsemane at the foot of that Hill into the Garden where he prayed again and had his Agony for which end He went thither not to hide himself from his Adversaries but to wait for their coming thither as soon as he had prepared himself by Prayer for his Death He here Pray'd himself into an Agony as we ought to do Col. 4.12 Rom. 15.30 where the same word is used wherein he began his passion before his Apprehension not only to expiate that first Sin which was committed by the first Man N. B. Note well in the Garden of Eden or Paradise but also to sanctifie to us our Garden Reposes and Recreations Now was the hour of the Power of Darkness Luke 22.53 All the Devils in Hell as it were being let loose upon Him as never was nor will be upon any Man on Earth Now it being about Midnight The Disciples slept while he prayed whom he had no sooner awaked the third time but in comes Judas with his Assassinates at his heels to apprehend him At their first Assault he lets out a little Beam of his Deity wherewith he knocks down five hundred men John 18.6 whom he met in the face ver 4. Then gave He up himself as a free-will offering to God c. Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles N.B. Note well Though the World wondered at him for his Miracles Luke 24.19 c. yet despised him for his Sufferings Isa 53.2 which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles Luke 24.21 notwithstanding though Christ's Miracles were more Admirable yet his Sufferings were more profitable for we are saved by his Sufferings Isa 53.5 1 Pet. 2.24 by his Agony in the Garden by his Bleeding on the Cross by his Dying for us not by his Walking upon the Waters nor by his casting out of Devils nor by his cleansing of Lepers c. which Miracles were chiefly profitable to the People of that Age wherein he lived but his Sufferings are profitable to all succeeding Ages to the end of the World and are
Note well Wonder not that the Innocency of Christ's Servants are now railed at by Rascals when Christ himself was so whom none could convince of sin John 8.46 The Third Grand Remark is Christ's carriage upon the Cross during the six hours of his hanging thereon which consists of several branches the first is his praying for his Enemies Luke 23.34 Where The 1st Note or Mark is Christ is held forth to be an Intercessor with his Prayer as well as a Redeemer with his Blood as he hung upon the Cross and do the efficacy of his Prayer Acts 2.36 The Father forgave them when those very Nails which they had pierced Christ's Hands and Feet with now pricked their Hearts and made them cry out not What shall we say But What shall we do ver 37. that they might â—e saved c. Their Repenting and Believing was the Return of Dying Jesus his Interceeding Prayer So let us pray for our Enemies The 2d Mark is That Christ should Pray for such Enemies as had so notoriously â—â—based Abused and Injured him and still persisted in their villanous cruelties toward him Behold the Man thas praying with his Face all swell'd by their Barbâ—râ—ns Blows and Buffetings with his Shoulders all torn by their scourging Whipâ— and with his Head and Hands and Feet all trickling down with his precious Blood by the Thorns and Nails that wounded all those parts and for such as had not only taken away his Garments but were also taking away his Life even then when he was bleeding by them to death The 3d Mark is That Christ should take all this care to pray for such murdering miscreants before he took care for his own dear Mother to be after mentioned as it falleth out after this in order of time he prays his Enemies who seemeâ— a People of God's Curse out of a state of Damnation into a state of Salvation so many of them as were ordained to Life before he provides for his blessed Mother Behold was ever any love like his love to Enemies c The 4th Mark is He pray'd for pardoning Grace in their behalf Father forgive them this was no Foot-stool mercy but a Throne-Mercy the best of all kinds of Mercy for the worst of all kinds of miserable Sinners even for such as were putting to Death the Lord of Life c. N. B. Note well Let none therefore despond nor none such Sinners despair of pardoning Mercy The 5th Mark is He grounded his praying for them upon their Ignorance They know not what they do therefore Father forgive them ignorance excuseth a tanto but not a toto it self is a Sin yet Sins of Ignorance are lesser Sins than Sins against Knowledge especially when it is Invincible and not Affected Ignorance then God winks at it Acts 17.30 and such may find mercy as sinful Saul did 1 Tim. 1.13 N. B. Note well Oh that all sorts of Sinners would consider that in Swearing Quaffing Whoring c. They know what they do c. The 6th Mark from this first branch of Christ's praying for his Enemies is His prayer was so powerful and effectual for them that within fifty days after it no fewer than eight thousand of those Enemies were converted through the efficacy of it by the word Acts 2.41 speaks of three thousand and Acts 4.4 of five thousand more though some say this latter number was but an Addition of two thousand to the former three thousand suppose it so though others think them distinct numbers yet no fewer than five thousand should repent by vertue of this single prayer to Christ for them is much God hears him always John 11.42 N. B. Note well Oh happy is that Soul friend or foe that hath an Interest in his Prayer The Second Branch of Christ's Carriage upon the Cross was his care for Friends as well as his prayer for Foes He was now hanging upon the Cross in the greatest Dolour imaginable yet in the midst of his Misery cannot forget his Mother but takes care for her Weal after his Decease John 19.26 27. commending her to John his Disciples care Here again we have these few Marks 1st The Occasion The Mother of Jesus with other Godly Matrons creeped as nigh the Cross of Christ as she could get ver 25. Jesus saw her standing there with an heavy heart Then was fulfilled old Simeon's Prophecy concerning both the Mother and the Son Luke 2.34 35. as the Son was now become a Sign much spoken against and basely abused by Wicked Men whose Villanous Thoughts were now discovered So the Mother stood now with a Sword of Sorrow pierced through her own Soul in beholding her Son under such exquisite Torments And John the Disciple whom Jesus loved most tenderly though He loved them all to the end John 13.1 23. stood by the Cross also and was not a little Affected and Afflicted with this sad spectacle of the Tortures of his beloved Lord this was the occasion The 2d Mark is the Tenour of Christ's Speech to them both Jesus saw John as well as his Mother and bids him Take her for his Mother and bids her Take him for thy Son Christ's Tenderness towards her here is very observable not only in making Provision for her for the future but also in the Title he gives her in his speaking to her calling her Woman and not Mother not only because that Relation and Subjection to her as a Son was now done but also lest that compellation of Mother might create in her more consternation of Spirit her grief was great â—nough already by the Sword piercing through her Soul and the Title Mother might have added to her Trouble and broke her Heart out-right c. The 3d Mark is the Time as well as Tenour of Christ's Speech to his Mother c. It was when the time of Unspeakable Unconceivable Horrour and Torture was upon him for now not only the Weight of all the Sins of the whole World did Hang heavily upon Christ while he did hang by his Hands and Feet with the whole weight of his Body upon the Cross but also the heavy wrath of Heaven for satisfaction of Divine Justice for humane offences yea and the Implacable Wrath of Hell too to be Revenged on him for breaking the old Serpent's head both these lay intolerable loads upon him so that Eye hath not seen not the Ear heard nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Torment our Dear Redeemer was in at this Juncture of Time while he hanged on the Tree notwithstanding all this that one would think he had enough to do to mind himself in his unsupportable Sufferings yet in the midst of all his own woful misery he is mindful of his dear Mother who was now a Widow and a poor Widow too destitute of subsistency and careful for her future Maintenance The 4th Mark is The effect of Christ's Speech for that purpose 't is recorded
Blood out of his Pores but this exhausted his very Soul out of his Body even these words of his Dying Speech were wrested Some say by the Ignorance of the Souldiers not understanding the Syriack tongue I rather judge the mistake was by the Malice of the Priests who mis-interpret his cry as if he now made Elias his Patron when forsaken of God Some of the Spectators standing by and hearing this cry of Christ said This man calleth for Elias Mat. 27.47 that they might sill up the measure of their Mocking him top full and running over They add this Taunt to a Tortured Jesus over and above the redundancy of Mocks aforementioned As if he had now turned his Back of trusting in God and prayed to Elias for his Patronage N. B. Note well 1st No wonder if the Servants of Christ be slandered in their sufferings and rendered Ridiculous seeing our Saviour himself was thus ridiculed for his Prayer to God in the Anguish of his Soul c. N. B. Note well 2d The practice of the Papists in praying to Saints c. is a Ridiculous practice even in the common Reason of those Prophane Wretches who made a Mock of Christ's calling on Elias supposing he had done so N. B. Note well 3d. The Devil by his Instruments labours to run down distressed ones into Despair as Christ here of whom they said Let him alone let us see whether Elias will come and take him down Mat. 27.49 Mark 15.36 Thus Insolently do they Insult over a dying Jesus telling him to drive him into Despair that he was now forsaken both of God and Man as to any help c. whereas his Prayer was not Despair but a Conflict wherein he called not upon any Man but upon his God c. The Fifth of Christ's last Words upon the Cross was I thirst John 19.28 N. B. Note well Some of Christ's last sayings are recorded by one Evangelist and some by another Therefore ought we to compare all the Evangelists together to compleat the History of Christ's Death seeing this saying is Recorded by the Evangelist John only N. B. Note well Wherein is observable 1st The Occasion of our Saviour's so saying I Thirst no wonder that he now cried out of thirst if it be well considered how we find not any refreshment he took after the Paschal Feast and his Institution of the Lord's Supper no mention is made of any Meat or Drink offered to him after that his last Supper any where by any Hand save only the Vinum Myrrhatum the Wine mingled with Myrrhe which he refused Mark 15.23 as is above said with the Reasons of that Refusal N. B. Note well Adding thereto only this here Christ received willingly all the other Evils and Injuries offered him As to be Taunted to be Buffeted to be Scourged once and again to be Stripped as well as striped and to be Cloathed with a Fool 's Coat yea to be Crowned with Thorns and to be Crucified upon the Cross c. for all these things pertained to Man's Salvation and were fore-ordained and fore told that the Surety for Man's Sin and the Saviour of the World should suffer as the Price of our Redemption but his Drinking this Bitter Drink was an Arbitrary Action and not necessary for our Ransom therefore he received it not Now seeing he had received nothing to refresh his Nature since the Passover-Evening and considering well withal how he had been spent with his Agony and bloody Sweat in the Garden before his Apprehension and when Apprehended with the Toil they put him to in Tossing him from place to place all the Night long not suffering him the least Refreshing Slumber all that time and the next Morning with their Turmoiling him still from Pilate to Herod and back to Pilate again and when Condemned how was he still more spent with his Renewed Buffets and Scourges with bearing his Ponderons Cross from the City to Golgotha but most of all with his Hanging on the Cross in unparallel'd pain for six Hours together c. No wonder I say that our Saviour so spent over and over again and void of all Refreshings should now cry I Thirst. N. B. Note well The 2d Observable is the Provision that is made for quenching his Thirst upon this sad occasion We must suppose here that the Sacrifice of the World was now a Roasting in the Fire of the Father's Wrath and therefore no wonder if he were dry and cryed I Thirst but behold those Monstrous Miscreants when our Lord could have been content to quench his Thirst with a Cup of cold Water do deny him that cheap kindness of the common Element and Barbarously gave him only sour Vinegar to Drink Matth. 27.48 Mark 15.36 and John 19.29 Whereas it is a frequent favour to dying Malefactors that some Refreshing Drink is granted to them yet such was the Justice of God and the Malice of those Men as Christ must not have Water but Vinegar to Drink N. B. Note well These Monsters had once given him Vinegar mingled with Gall Matth. 27.34 c. This they did at Golgotha before he was Nailed to the Cross and then he received it not for Reasons before Related And now again they give him Vinegar when he was just upon the point of breathing out his last after his six Hours hanging upon the Cross which now he did receive John 19.29 30. When he had nothing now to do but to Die knowing that all things save Death was now Accomplished ver 28. for fullfilling that Scripture Psal 69.21 They gave me Gall to Eat and Vinegar to Drink N. B. Note well And why did he drink this Vinegar of sowr Affliction but that he might purchase for us the priviledge of Drinking full Draughts of the Wine of Consolation yea even New Wine with him in his Father's Kingdom Matth. 26.29 They filled a Spunge with Vinegar and put it upon Hysop John 19.29 both the Spunge and the Hysop signifie Christ cleansing our Souls from the guilt and filth of Sin Psal 51.9 Hebr. 9.14 c. Inferences from hence are 1. Oh! How ought we to love this Lord Jesus who was content to Drink the bitter that we might Drink the Sweet he Thirsted that we may not cry out of Thirst in Hell as Dives did begging a drop c. No Consolation no not so much as a Cup of cold Water must be given to him while he was purchasing all kinds of Consolation for us such as are Strong Spiritual and Eternal c. 2. If Christ cry I Thirst for us How much more should we all cry we Thirst especially seeing he hath pronounced them Blessed that Thirst after him and promiseth to satisfie them Mat. 5.6 Yea makes open Proclamation for all such to come in freely for Satisfaction Isa 55.1 2. John 7.37 Revel 22.17 3. Our Lord did thus Thirst here that he might quench our Thirst with living Waters John 4.10 14. that we may after an hearty
among common Malefactors and though they were fetched out from Prison by an holy Angel yet were they after beaten by these wicked men v. 40. Note Oh the Tenderness of God to his tender Servants while these Apostles were but tender Striplings and not yet grown up to maturity God stays the Rough Wind in the day of the East-Wind and lets it out of his fist as Prov. 30.4 not whole bushels of Affliction at once but only by peck and by peck as the Hebrew word signifies Isa 27.8 as his people are made able to bear 1 Cor. 10.13 They were but tender Plants at their being first filled with the Spirit Acts 2.4 so must not at the first be blown upon with the boisterous blasting and blustering Euroclydon Acts 27.14 or East-Wind of Persecution lest those Trees of Righteousness of God's planting and watering Isa 61.3 should be too much shaken or blowed down quite by the Roots But now after they were filled the second time with the Spirit Acts 4.31 and so better fitted for suffering work by the Spirit of Glory that rested on them 1 Pet. 4.14 they must now grapple with greater Sufferings at this time N.B. There is most comfortable Gospel in that Levitical Law What Vessel is not able to bear the purifying by Fire it shall suffice to rinse them by Water Numb 31.23 In God's great House there be various Vessels some of Wood as well as others of Gold c. 2 Tim. 2.20 21. The Psalmist speaks of both a passing through the Fire and also a passing through the Water Psal 66.10 12. So compassionate and tender-hearted is our heavenly Father toward us that rather than our spirit should fail in the day of our Affliction because our strength is small Prov. 24. v. 10. he will not over-afflict us with Fiery Trials it shall suffice to purifie us with brackish Waters c. He will suit the stroke to the strength he will proportion the burden to the back of the bearer Thus dealt God with David's Son gently chastizing him with the Rod of weak Men 2 Sam. 7.14 15. as tender Parents chasten their stubborn Children to break their stomachs but not their bones God will not scourge us with Scorpions nor crush us with the weight of his own mighty hand upon us The third Remark is that no Humane Misery can befal the Church and Children of God but there is a suitable Salvo of Divine Mercy They can meet with no kind of Malady upon Earth but what may have a more powerful and preponderating Remedy from Heaven Note God sometimes shifts hands and changes means and methods of his Church's Deliverance as here The first was by an Angel the second by Men he works both ways by Peter's Apology or by Gamaliel's Counsel he will be exalted in his own strength when not in the strength of the creature Psal 21.13 not by might but spirit Zech. 4.6 Here the foul Fiend of Hell the Devil by his Imps prevails so far as to cast the Apostles into Prison there he lodges and confines them But is the matter carried so No God sends an Angel who over-powers and out-pulls the Devil makes a forcible Entry with a Rescue and pulls the Prisoners out of Prison c. God could have delivered them by other means but he useth here the Ministry of Angels for the better confirmation of their new exercised Faith letting them see by experience that he had given his Angels charge over them Psal 91.11 And the same and no less is the priviledge of all that fear God The Angels incamp round about them Psal 34.7 They are ministring Spirits sent forth to minister to all Heirs of Salvation Heb. 1.14 Suppose Satan as our Saviour saith Rev. 2.10 should cast some of us into Prison still God's hand is not shortned 't is God's Ordinance doubtless and the good we must now look for from Angels is as they are in the hands of a Mediator Gal. 3.19 They are all under Christ's Power Matth. 11.27 and 28.18 They ministred to him Matth. 4.11 and Rolled away the Stone from the mouth of his Sepulchre Mat. 28.2 They healed Bodies John 5.4 opened Prisons as here and Acts 12.7 N.B. And undoubtedly they do many signal and singular services for God's Servants still though their visible Apparitions be ceased yet their invisible Operations for Heirs of Salvation shall never cease Some have thought they have felft the touch of an Angel when they have been entring upon some evil Act and thereby have been reclaimed 'T was doubtless an Angel that spoke to Mr. Laremouth a Scotch Minister and Chaplain to the Lady Ann of Cleve and being praying in Prison in the Marian days saying once twice thrice Arise and go thy ways whereupon he arising from his knees and ending his prayer immediately a piece of the Prison-wall fell down whereby he not only was delivered from being crushed to pieces but also escaped beyond Sea c. N.B. God will now have us to live by Faith and not to walk by Sense and therefore we must not see those Ministring Angels yet ought we so to believe as to improve this Ordinance of God N. B. It may be God will make use of Angels to throw down Babylon with Violence and with a Vengeance Rev. 18.21 When Rome that Rueful Milstone which hath grounded to Powder so many Myriads of Saints shall be irreparably Ruined yea rather than the Everlasting Gospel should not be Preached perpetually but fail by the forced silence of holy Men's Ministry God may make an Angel Preach it c. Rev. 14.6 No doubt but Angels do now act for the Church and Children of God though invisibly their hands are under their wings Ezek. 1.8 They are not seen now because Christ governs his Church in a spiritual way yet have we communion with them by Christ though in an invisible manner Hec. 12.22 They are our Nurses to keep us in our way wherein while we abide they protect us c. This they do for us from our Birth to our Death and then as Nurses they carry home the Nurse-child to the Father's house at his command Luke 16.22 Holy Angels fight for us though the Devil and his Angels fight against us Rev. 12.7 This is comfort The 4th Remark is God works such convincing and such confounding Deliverances for his Church and Children that their Adversaries are non-plus'd and horribly perplexed thereby Thus was it with these Adversaries 't is said They doubted about these wonderful things that were done whereunto this Deliverance would grow Acts 5.24 The word translated They doubted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thrust into inextricable straits to be profoundly perplexed so 't is read of Herod Luke 9 7. They as he did stood here amuzed and amazed they as it were stuck fast in the Mud and could find no way out and knew not which way to turn themselves They were in such doubt and fear as put them to a loss what
publick Character for Zeal and Godliness far better than his Name-sake the Hypocrite Acts 5. as appears Acts 22.12 and one of the Seventy as some say sent out by our Saviour Luke 10.1 However he had an extraordinary warrant and call from Christ for this whole Transaction towards Saul c. N.B. This grand Transaction concerning both Ananias and Saul hath so many famous Remarkable Passages in it as will amount to a distinct discourse in the sequel Section Having dispatched Saul's Miraculous Vocation I now come to his Marvelous Ordination to the Apostolical Ministry which he boldly began to officiate in first at Damascus then at Jerusalem c. Saul's Ordination is described to be done 1. By what Organ or Instrument 2. In what Manner And 3. The Event thereof 1st The Ordaining Organ or Minister was Ananias whom whosoever he was Presbyter Deacon or One of the Seventy Disciples or only a private Christian it matters not Christ gave an extraordinary Commission to become his Embassador upon so eminent an Errand and who at first did timorously startle at his Embassage knowing both Saul's past pestilent Persecutions at Jerusalem and his present Power from the High Priest to do the like at Damascus until the Lord answered his Objections and then he obeyed Acts 9.10 11 12 13 14 15 16 17. after which the Manner and Event follow The Remarks upon the Organ of Ordination are these First Learn hence the necessity and usefulness of a standing Ministry here Christ converts Saul but his Minister must instruct him It was the Church in the Wilderness's choice Let Moses speak to us but let not the Lord himself speak to us lest we die Exod. 20.19 and it was no less Job's wish also Job 33 6 7. for Elihu tells him Behold I am according to thy wish c. my terrour shall not make thee afraid And verse 23. He reckons it as a great privilege If there be a Messenger with a Man an Interpreter one of a thousand to shew unto Man c. 'T is therefore a singular mercy to have the mind of God made known to us by Men like our selves As the Lord ordained the Office of the Ministry so he hath establish'd that Office with efficacy and adorned that efficacy with his own use to convey the Water of Life by those Conduit-Pipes at second hand which shall not be communicated immediately from himself to us The Second Remark is Such as be prompt to Christ's Service may upon appearing difficulties hang back till they â—e helped over those stumbling-blocks by the helping hand of Christ Thus it was with Ananias whom the Lord call'd on in a Vision he answered Behold I am here Lord Acts 9. v. 10. to shew his readiness to run any Errand the Lord would send him and to do what he commandeth him But understanding what it was he then consulting with flesh and blood is affrighted and would be excused as Moses desired Exod. 3.11 c. and 4.1 10 13. This was both their Infirmities fear diverted them from their duty yet the Lord most graciously removes the Remora's and stumbling-blocks out of both their ways of obedience Thus the spirit prevails against the flesh in us and its Objections The Best of Men are but Men at the best and have their unnecessary fears as Ananias had here who thought he had much reason for his Reluctancy N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand that conducts him along as the Child though timorous yet boldly walks even through the darkest Entry because he walks in his Father's hand Thus Abraham went out not knowing whither he went Heb. 11.8 yet was he content to be a follower of God blindfold because he knew with whom he went So Ananias here so soon as convinced that his heavenly Father's presence could preponderate all perils he presently subscribes to the Divine Precept and obeys Oh how ready is the Lord to remove the scruples out of the minds of his Saints The Third Remark is Christ knows both where and what we all are and do as here he tells Ananias for his better satisfaction both 1. Where Saul was both in what Street and in what House verse 11. His Redeemed are so dear to him that he loves that Street wherein they lodge the better for them yea the very Air they breath in he loves the better for their breathings there as well as the very Ground they tread upon as is imported Psal 87.5 6. He loves the very Gates where they are born and dwell verse 2. above all other places and the Walls of their Dwelling-places though but Mud-walls or Wooden are continually before him Isa 49.16 as if he loved to look alway upon them how should then Holiness to the Lord as Zech. 14.20 be alway writ in fair legible Characters upon the Walls of our Houses 2. What Saul was calling him a chosen Vessel verse 15. First a Vessel to shew that Believers are rather Patients than Agents in the work of Conversion and in matters of Holiliness therefore Saul here is not compared to any Active Engine that moves it self and sets it self upon work but to a Passive Instrument such as Dishes and Vessels are that may bear Meat Treasure c. by the help of the bearer's hand 2 Cor. 4.7 Secondly Yet a chosen Vessel Christ the great Housholder hath all forts of Utensils or Vessels in his great House the Visible Church some for higher and nobler Imploys others for lower and meaner Services This Saul was predestinated to be a Vessel of Honour Rom. 9.21 2 Tim. 2.19 20 21. whom God had chosen to bear the Divine Treasure of the Gospel in both to Jews and Gentiles though he was but an Earthen Vessel or as the word signifies a poor Oyster-shell 2 Cor. 4.7 He was chosen of God to Preach the Gospel Gal. 1.15 as likewise to suffer for Christ's sake 1 Thes 3.3 and Acts 9.16 Thus the Potter hath power over his Clay Rom. 9.21 c. and so is a most free Agent without any obligation from his lumps of Clay he calls whom he will Mark 3.13 He hath mercy on this Saul yet hardens Pharaoh c. 3. What Saul did Behold he prayeth verse 11. It appeareth by verse 17. that Christ revealed unto Ananias not only what Saul was doing to wit that he was praying and humbling himself greatly before the Lord as that matchless Sinner Manasseh had done for his defying God for his murdering Men and for his worshipping Devils 2 Chron. 33.11 12. in those Solemn Duties of Fasting and Prayer but also the very subject matter of that which he prayed for to wit for the inlightning both of his Soul and Body that he might lead a new and a better life for the future in which great Humiliation he spent all his three days of bodily Blindness inflicted upon him to make him sensible the more of his Soul-Blindness Hereupon Ananias having all this made known
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
and here yet will not this Angel read a Lecture of Redemption to him but refers him to Peter as Christ himself had done to Ananias Acts 9.10 whom God had assigned to that work therefore did the Angel resign to him here tho' he could have instructed Cornelius in the knowledge of the Gospel as well as those Angels who did first Preach it to the Shepherds Luke 2.14 yet the Ministry of Men must be the means of his Conversion God will have his own Gospel-Institution hononoured herewithal and will be heard in those men whom he appointeth to Preach Luke 10.16 To contemn this Ordinance of God is dangerous The second Remark is God doth not only know who are his 2 Tim. 2.19 Acts 15. v. 18. but he knows their Names Natures Callings Places of abode c. So here Call one Simon Peter who lodgeth with Simon a Tanner whose house is by the Sea side Acts 10.5 6. As God espies out for us the very places of our habitation Ezek. 20.6 so can they not be unknown to him And 't is the comfort of all that fear God to know that their Walls are continually before the Lord who loves to look upon the both inside and outside of their dwellings Isa 49.16 The third Remark is When God hath a mind to shew his mercy to mankind all Contingencies as to us are made happily to concur by the over-ruling Providence of the great God N.B. Thus on Cornelius's part all things are most aptly accommodated towards his receiving the Gospel he must be fasting praying verse 30. and thereby prepared to receive the Message of an Angel c. And the same Providence at the same time which might have happened at another time disposeth all things on Peter's part towards his coming to Preach the Gospel to him who as yet did but rudely know Christ notwithstanding because the All-seeing Eye of God saw him seek the Lord sincerely therefore all matters are ordered in a well adapted contexture for gratifying the truth of his desires more than the measure of them This teacheth us not only that to him who hath it shall be given to have more Matth. 13.12 as to Cornelius here by Peter who handed more knowledge of Christ to him but also that the prayers of the Saints are most pleasing of God through Christ so that he Records them all in his Book of Remebrance and will in his own time and measure which are the best circumstances most seasonably and satisfactorily give a gracious return to all their Requests which remain as a sweet Memorial ascended up to the Throne of Grace Levit. 2.2 Psal 141.2 Rev. 8.3 4. and Mal. 3.17 N.B. Behold what a quick Return had this Gentile Souldier to his sincere Requests Though there had been hitherto a partition Wall betwixt him as a Gentile and Gospel-mercy yet must he now have a Divine Warrant by a Vision to send for Peter and at that time also Peter must have the like Divine Warrant by a Vision to come to this Gentile which his Lord had formerly forbid to do Matth. 10.5 even distant and distinct casualties come here together in a commodious conjuncture The fourth Remark is God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth as he did to Praying Peter here whereby he was prepared for this great work of calling the Gentiles In this Vision of Peter may be considered here for more fully understanding it First The Time when not only at the sixth hour or high Noon which was one of their three hours of prayer Psal 55.17 Acts 3.1 and 10.3 Exod. 29.41 but also it was at the very juncture when the godly Messengers from Cornelius were come nigh to the City Acts 10.9 10. They must come so soon as Peter was prepared and not before Secondly The Place where upon the house top c. Their houses were flat-roof'd for which they built Battlements about them Deut. 22.8 Hither was Peter got to pray that he might be farther off from the distracting noise of men yet so much he was nearer God and Heaven in an open Air for the better exercise of his Divine Contemplations and probably to look toward the Temple a Type of Christ 1 Kings 8.30 Dan. 6.10 Thirdly The Frame wherein Peter was as to his Body when he had his Vision namely exceeding hungry and would have eaten verse 10. It is no wonder that now at Noon-tide he found his stomach began strongly to crave because as it is very probable he rose up betimes that Morning for this blessed Apostle did undoubtedly watch unto prayer according to his own direction 1 Pet. 4.7 being most desirous and diligent to pour out his Soul unto God after the most prevalent manner of praying Nor is it improbable that God ordered it thus that Peter must be more than ordinarily hungry to fit him the more for this Vision of Dainty Meat which was singularly suitable to a craving Appetite Fourthly The Manner how this Vision was made to Peter it was in the way of a Divine Rapture or Extasie for they in the house were preparing Peter's Dinner and in the mean time Peter falls into a Trance Acts 10.10 There be seven ways whereby God formerly manifested himself unto Men N.B. 1. By Dreams 2. By Apparitions while Men were awake 3. By Visions in sleep 4. By Bath-Kol or a Voice from Heaven 5. By Vrim 6. By Inspiration or Revelation to the Ear c. 7. And by a Trance or Rapture and Extasie which is the most excellent way of God's making himself known to Man wherein the Soul is extracted as it were or abstracted out of the body and elevated up into Heaven Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects and inabled unto a more entire Attendance unto spiritual and heavenly matters and mysteries N.B. In such an holy Rapture was Paul whether in the body or out of the body he could not tell 2 Cor. 12.2 And so was John who is therefore said to be in the Spirit Rev. 1.10 And the same it is supposed Adam was in Gen. 2.21 And so Peter here who under this supernatural Elevation forgot his hunger wherewith God had purposely affected him so suddenly and so sharply because he designed to present him with a Dish of Dainties from Heaven better than his Dinner on Earth Fifthly The Matter which in this sundring as it were of his Soul from his Body was represented to him both to his Eye and then to his Ear as here followeth 1. To his Eye both the thing containing and the things contained He saw Heaven bâ—ened verse 11. Teaching that though Heaven had been shut to the Children of Men by the Sin of the first Adam yet now was it opened by the Grave of the second Adam to all Believers And a certain Vessel descending to him as it were a great Sheet knit at the foâ—â— corners
of his Actings when he is not bound to give any account of his matters Job 33.13 yet thus far it is Recorded in Scripture N.B. That this Son of Zebede James did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth and that most unseasonably when Christ had been by a preceding Parable of the Vineyard teaching them Humility and that they who are fiâ—st may be last c. Matth. 19.30 and 20.16 To dream at this time of an earthly Kingdom and therein a distribution of Honours and Offices as in David's and Solomon ' days was an unfit motion to be made as a Request when Christ was going to suffers Therefore Christ rebukes him with his Brother Mark 10.35 to 39. that this should be his priority to have the first draught of the bitter Cup of Martyrdom here mentioned Whereas among the many faults in Peter of whom more are Recorded than of any one Apostle excepting Judas we do not find him pressing for priority at any time though the Church of Rome do gratuitously give it him The seventh Remark is God over-rules the Persecutors of his People and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save as here the Lord made use of Herod's Hypocrisie for the preservation of Peter 'T is said here Herod took Peter and cast him into Prison intending after the Passover to bring him forth as a Sacrifice to the People Acts 12.3.4 This Festival Solemnity lasted eight days Herod did not out-right Behead Peter with the Sword as he had done James but makes a pause during the Passover-days which Feast such a wretch could not solemnize out of Conscience and true Devotion but out of Hypocrisie only and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey therefore did he defer Peter's death till that time was over In the mean time as the Church had all this time to tugg hard with God by their prayers for Peter so God himself was at work also and in this Interspace sends his Angel to Release Peter from Prison and from Herod also Secondly From the Concomitants we have these famous Remarks As First Concerning Peter's Confinement The Enemies of God and bis People make the surest work they can with the Lord's Servants when the Lord permits them to become their Prisoners So they did to the Lord himself when they apprehended him the word was then of Judas Hold him fast Matth. 26.48 and afterward when they had Crucified and Buried him As they in his Passion did nail him fast to the Cross that he might not stir either hand or foot so in his Burial they Rolled a great Stone upon the mouth or door of his Grave made the Sepulchre sure sealing the Stone and setting a Watch to guard it Matth 27.60 66. Here was all imaginable care to prevent a Cheat in the case suppose he had been a Deceiver as they call'd him verse 63. Ob quantum inane how vain were the minds of those men as if the same power which was necessary to raise and quicken the Dead could not also with much less difficulty remove the Stone break ope the Seal and break through the Watch which they had set As all this was done to this green Tree Peter's Lord and Master so the like is done to this Dry Tree his Servant for Peter was not only committed to a strong Prison but there must also be no fewer than sixteen Souldiers to keep him there four of which took their turns the four Watches of the night to relieve one another two whereof were always present with the Prisoner and for greater security were bound with the same Chain to him the other two always stood at the Door or Gate N.B. All this probably was done to this Prisoner Peter because they not only had heard of the many Miracles he did but also how he had been delivered out of Prison by an Angel Acts 5.19 yet all this excess of care and caution for securing the Prisoner became as after a foil to illustrate the glory of God's Miracle The second Remark is When God's people are plunged into deep perplexities their only help they hope and expect must come in the way of prayer Therefore do the Church here pray for Peter verse 5. looking upon his suffering to be theirs and remembring the Apostle now in bonds as if they had been bound with him Heb. 13.3 Prayer was their last Refuge and proved the best Luther saith preces lachrymae sunt Christianorum Instrument a bellicosissima Prayers and Tears are the Christian 's most prevalent Weapons Here was more prevalency in the Church's Prayer than was in four Quaternions of Souldiers or in the strong Walls and in the Iron-Gate of that Prison The passage for prayer to ascend up to Heaven was still open and Herod with his whole Army could not block up that way though he had locked up Peter fast in his Prison And the Church here prayed for Peter with all the strength of their Souls with all the fervency of their Spirits and that without intermission as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that they plainly stormed Heaven Matth. 11.12 Those violent ones took it by force and prevailed for Peter's Release beleieving it seems God would hear them according to his promise Psal 50.15 Matth. 18.19 c. The third Remark is When God's Servants are asleep and in their greatest extremity can act nothing for their own ease or egress out of misery even then their God is awake and acting effectually in order to their deliverance N.B. Thus it was here for 1. Peter was now come to his very last night Herod resolved his Execution the next morning so that Peter was now upon the Pit's brink the Tyrant never designed to betrust him with another night but to change the next day into his long night of death the greedy Wolf had been too long all the eight long Passover days detained from worrying this Lamb of Christ he therefore long'd for the next morning that he might glut himself with Peter's blood the blood of James having only set Herod's mouth on watering for more Here was Peter in the utmost extremity of danger c. N.B. Yet 2. Peter was not broke of his sleep notwithstanding his eminent and imminent yea almost incumbent danger and death He was sleeping c. verse 6. Having rolled himself upon God and cast his Life into his everlasting Arms resigning his will up wholly into his Redeemer's will resolving that if he might no longer live Christ's Servant with all willingness he will die his Sacrifice Thus David laid himself down too and took sweet sleep in peace because the Lord alone made him to rest in safety Psal 3.5 and 4.8 Innocency only hath this advantagious blessing and a good Conscience can so acquiesce in the providence of God as to fear no evil
happy Peter though the Devil had cast him into Prison Rev. 2.10 yet an Angel leads him the way out whom he might follow with great joy c. Yet such was the suddenness and greatness of the Miracle the Chains immediately falling off from his hands insensibly to his two Keepers both which he left fast chained as if they had been the Prisoners and he the Keeper gone out at liberty upon business that it amazed him and seemed incredible to him even when he felt himself free of the Chains and was following this Freeing Angel foot by foot out of Prison He thought it was only done in a Vision v. 9 10. N.B. Thus when God turns again the Captivity of Sion they shall be like those that dream Psal 126.1 God brings his People to the utmost extremity that he might more eminently appear in the Mount Jehovah-Jireh Gen. 22.14 that his Salvation may be the more astonishing as it was to Peter here who while all this was in doing and he going along with the Angel was as a man in a Trance or Dream as it were out of himself and came not to himself until the Angel left him verse 11. leaving him at liberty to go to his own company The sixth Remark is All Created Beings must obey the will and word of their commanding Creator and nothing can hold what God will have loosed As the Lord had commanded Peter's Chains to fall off from both his hands verse 7. We read not that this Angel used any Hammer to break them or any Instrument to file or knock them off but it was done by the Almighty Power of God who as in the Creation did but speak the word and it was done So when Peter by the conduct of this Angel had passed the Sentinels at the Door the Court of Guards c. and was come to the Iron-Gate which led into the City it opened to them of his own accord verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It moved it self non alieno impulsu aut humano labore no humane help to pull back the Bolts and to turn the Key for unlocking the Door but all was done by the Omnipotent power of God which was present with the Angel Thus the same Greek word is used Levit. 25.5 11. and 2 Kings 19.29 Mark 4.28 which yet are all the products of Divine Providence that in an ordinary but this in an extraordinary manner not natural but miraculous every thing loses its force when God suspends or withdraws his concurrence as the Fire didin the Fiery Furnace Dan. 3.72 this Iron Gate here v. ◠The seventh Remark is Hence may we learn our daily and hourly dependency upon Divine Conduct and conveyance from all our dangers successively met withal in the Wilderness of this evil Would Thus here the Angel of the Lord conducts Peter thro' the first Watch there was one danger over besides that of unchaining him from his two Keepers within the Prison then through the second Guard where was the strongest Watch of the Main Guard there was another danger over Still there was another new and worse difficulty namely how to pass on into the City seeing there was an Iron Gate within which both the other Guards kept their Watch shut up fast against him and had he been taken up here his escaping the first and second Watch as well as his having his Chains loosed and being packed out of the Prison-house had all signified nothing had they caught him at this Iron Gate he would have been not only remanded to Prison but also double Irons had been clapt upon him Therefore the Angel conveys him through this difficulty and danger as he had done through the other and leaves him not until he put him into a capacity to shift for himself without his help N.B. This may convince us what need we have continually of the protection of Angels whom God hath charged to keep us in all our ways Psal 91.11 we cannot want them while we want deliverance and want not dangers which succeed one another as here and till those Nurses return us home to our Father's house and to the liberty of God's Children till then what a series of Miracles God works for us at fit times and places as for Peter here all which he could have wrought at once for him The eighth Remark is Oh how great is the force and prevalency of fervent and joyntfaithful prayer The Christians in this time of Persecution had their Meetings secretly and in small numbers Yea at this time managed by private persons probably in prayer only N.B. Because it appears by verse 17. that James c. were not present where many were gathered together praying verse 12. Now here while these devout Souls were even in the very act of calling upon God for Peter's Release God answers their desires according to his promise Isa 65.24 by giving in Peter Released and Returned to them at their prayers N.B. We may well wonder how Peter was directed to this very house where they were thus praying together for him For when the Angel was departed from him having done his whole work God had commanded him verse 10. So leaving Peter now to shift for himself as he might well enough now do it being in the night Peter joggs on the Street and though at first he was astonish'd that God had really released him out of the mouth of the Lion Herod and of such people as had heard of Herod's purpose that longed to behold his Execution yet so soon as he could compose himself he considered even as he went along in the open Streets both the greatness of his own danger he had been in and the goodness of God in delivering him from it N.B. No place can exclude good thoughts and holy meditations were our hearts more spiritual He considered also what place to go unto for his own safety and which house was the nighest where he might be most welcome and to John Mark 's Mother's house where this Meeting was the Lord directed him verse 11 12. N.B. But his knocking at the door at that time of night affrighted them fearing it might be some Pursuivant to apprehend them for an unlawful Meeting Hereupon they defer opening to Peter who was loth to be deferr'd not only from a desire to see the Brethren whom he might meet there but also out of fear of being taken again his life lying at stake upon it Peter is admitted as an answer to their prayers which broke the Prison for him Prayer made Sun and Moon stand still Josh 10.12 13. opened and shut Heaven for Rain James 5.17 The third and last Considerable is the Consequences of all wherein we have three famous Remarks The first is The wonderful concealment of Peter after he was thus miraculously freed from his Imprisonment out of Herod's bloody Hands and the hands of his Blood-Hounds who after all this hunted this Apostle from house to house verse 19. as the Prophet David was
hunted by bloody Saul as one hunteth a Partridge upon the Mountains 1 Sam. 26.20 N.B. When the Miracles extraordinary cease then the Means that are ordinary must be applied and improved The conduct of the Angel was now gone Peter must betake himself to his prudentials which he accordingly doth 1. In beckoning to those praying Souls not to be too loud in their rejoycings for his being Released out of Prison and Returned now at their prayers lest any at that time that passed by or any in the Neighbouring-house should take notice of the Brethren's sudden Voice of Joy and thereby Peter be farther pursued and the house it self for entertaining him together with the taking of all that company be indangered verse 17. 2. When Peter had given God the glory of his Deliverance to them tho' an Angel was the Instrument therein and had requested them to tell James and the Brethren who were met in another place upon the same account N.B. For they were forced to divide into several Companies lest multitudes together should discover the Meeting away he goes to abscond lest that house should be searched for the many met in it in a more obscure place 3. God blessed Peter's prudentials here for though strict search was made for him verse 18 19. Herod's Blood-Thirstiness would prompt him to the more severe scrutiny And matter of life would prompt the Keepers thereunto for beside the ordinary danger of letting Prisoners escape this they knew would be aggravated by Herod's Tyranny and therefore is it said As soon as it was day there was no small stir among the Souldiers what was become of Peter verse 18. namely N.B. Those Souldiers who were bound with Peter in the same Chain as before as soon as they were awake could not but miss him finding the Chains still holding them fast though loosed from Peter they might then suspect according to vulgar Errour that Peter was bewitched out of their hands or metamorphosed into some strange Creature or Ghost by Magick Art and so slipp'd from them N.B. What Influence this fond conceit might have upon these men to make them more remiss in their searchings for Peter I know not however it was with Peter as it had been with Jeremy and Baruch who did not fall into the hands of their bloody-minded Adversaries because the Lord hid them Jer. 36.26 whereas the King had burnt the Roll so he would have Martyr'd both those men but God directed them to such a place of Recess as the King's Messengers could not find them nor understand where they were till his passion was over and thus the Lord hid Peter here N.B. Verse 19. This inraged Herod so that having lost his prize Peter he found his Keepers whom he sentenced to be led away to Execution for this supposed fault only of their letting Peter escape This was just in God who many times meets with Instruments of Persecution even in this World and sometimes by the Persecutors themselves as here but it was notoriously unjust in Herod who put to death those Innocent Souldiers who could not help what was done The second Remark is God's Vengeance falling down upon the head of this bloody Herod the Actual Murderer of James the Elder and the Intentional Murderer of Peter also had not God made a miraculous Rescue The occasion was this Herod designed to wage War against those two Rich Cities Tyre and Sidon which therefore might possibly be insolent or however might tempt this proud Tyrant to war against them not for their Religion for we read of little as yet therein but for their Riches thinking that his Conquest of them would well enough countervail all his charges in such a War But both those Cities fearing the uncertain Event of War by the Mediation of Blastus Herod's Lord High Chamberlain made their peace with him and begg'd his pardon before the War was commenced This Truckling of these two potent Maritim Cities puffed up Herod's haughty heart hereupon he makes a starched Oration supposed on his own Birth-day c. being arrayed in a Cloak made of the Cloth of Silver which being beaten upon by the Sun-Beams did plainly dazle all the Spectator's and Auditor's Eyes This gave an opportunity to his Parasitical Courtiers to applaud him above measure and like base Sycophants to say He spake with the Voice of God and not of a Man Hereupon Herod being Tickled and not rebuking those flatterers nor giving glory to God who is jealous thereof Isa 42.8 he commands his Angel to destroy him who had delivered Peter that durst not own any Divine Glory Acts 10.26 by smiting him with the Lowzy Disease wherein he died as his Grandfather before him to teach him that he was but a Mortal Man subject to Vermine N.B. This teacheth 1. That Flatterers Courtiers here prompting the People to flatter Herod thus impiously do take the ready way to destroy the persons so blasphemously flatter'd for the great God will by no means admit of any Corrivals 2. No man is flatter'd by another who hath not first flatter'd himself as Herod had done when he made his vain-glorious Speech to Tyre and Sidon's Commissioners N.B. Josephus saith that at his death he complained much of the People's vanity in Deifying him but not at all of his own Autotheism in Deifying himself with his Self-admiration And 3. God picks out such fit seasons to avenge himself of his Enemies at that time when it may be most for his own glory and their confusion Herod perished in his highest honour which was an Answer also to the Church's prayer v. 20 21 22 23 c. The third and last Remark is The new Peace of the Church when they had prayed down Herod dead verse 24. But the Word of God grew and multiplied Where N.B. The Gospel is compared to Seed as our Saviour doth in his Parable Matth. 13.19 It was still safely and successfully Preached and received in Faith by many honest and good hearts The number of Believers were multiplied by the Word the Ground or Soil which is most harrowed is made thereby the most fruitful The good fruit of Faith and Obedience did by every shower of Persecution falling upon the Church the more abound as Acts 19.20 and Col. 1.6 The Church is alway invincible the Gates of Hell cannot prevail against it Matth. 16.18 Truth may for a while be oppressed but it can never be utterly totally and finally to all intents and purposes suppressed N.B. Camomile the more ye tread it the more ye spread it And the Palm-tree's Posie is Nec premor nec perimor the more weight ye lay upon it to keep it down the higher and faster it groweth up The Church in Egyptian-Bondage never increased so much as when Pharaoh laboured most to keep it under from growing The more he molested them the more he multiplied them Exod. 1.12 So true it is that Persecutors by pulling down the Church build it the more c. CHAP. XIII Of Paul
those mischievous Actings both of the powers and of the people against the Apostles cannot be call'd Concord but a Conspiracy against Christ like that of Herod and Pilate's Concurring to Crucifie Christ The third Remark is No place can be improper no time can be unseasonable for praying to God and for praising of God N.B. Here Paul and Silas prayed to God in a prison and sang Praises to him also and that at midnight verse 25. yea their Prayers and Praises were both acceptable to God and praevalent with God Oh how soon were they answered with the signs of God's audience and his comforting presence and suddenly there was an Earthquake verse 26. so nigh is God to all that call upon him Psal 34.17 and 145.18 The sighing of his prisoners come before him and he can at his leisure and pleasure deliver those that are appointed to dye Ps 79.11 N.B. Satan's design here was to make Paul and Silas blaspheme by the grievousness of their sufferings and to desert their Apostolical Office or at least to call into question their cause and calling into Europe at this time as proving so Inauspicious and Unfortunate to them but on the contrary God's comforting presence with them in this comfortless confinement converts their Prison into a Pallace yea into a Paradice so that they testified the confidence they had both in a good cause and in a good conscience by their singing praises to God and so loud that their fellow-prisoners who knew not God heard them This they did not as the Pharisees do only to be heard by others but because they rejoyced that they were accounted worthy to suffer for Christ's Name Acts ch 5. ver 41. and the more they were afflicted the more they rejoyced and praised the Lord without any Pharisaical Ambition after the praises of men giving thanks unto God for all things Eph. 5.20 and being assured that these very things they suffered God would over-rule for good Rom. 8.28 So that there is nothing more vain than violence against the truth quae florescit Vulnere the more men labour to suppress it the more it shineth c. 2ly Upon their deliverance these Remarks arise The first is Behold how great is the power of faithful and fervent Prayer Luther saith it hath a kind of an Omnipotency it hath had a command over all the four Elements in Moses and Elijah It hath shaken the Heavens and the Earth The Prayers of those two Prisoners together with their praises brought an Earthquake verse 26. which was a Token that God had heard their cries and was come down to deliver them as Exod. 3. 7.8 by his power out of their Imprisonment hereby God assured them that their prayer was soon answered and the time of his delivering them was fully come N.B. God could without an Earthquake have delivered them as he had done Peter Acts 12.10 yet to make a more manifest Demonstration that their deliverance was no force or artifice of their own but done by a divine power therefore did he send this Earthquake such as usually be fore-runners of some eminent Matters as Matth 28.2 c. hereby the foundations of the prison were shaken and immediately all the doors were opened as Acts 5.19 and 12.7 9. and every ones bands were loosed not only those of the praying prisoners Paul and Silas's but also those chains upon all their other fellow-prisoners that the Apostles and others might know N. B That as the bodies of those men were set at liberty from their bonds by the Lord for the sake of his praying prisoners so the Souls of those men and of many others should be freed by the Apostles Ministry from the bonds of iniquity Acts 8.23 N.B. How all their bands came to be loosed is uncertain whether it were done by the force of the Earthquake or by the invisible Operation of some Created Angel as Peter's was Acts 12.7 or it was done immediately by God himself is not Recorded The second Remark is How miserable are the Resolutions and Consolations of the Unregenerate when a day of distress doth suddenly surprize them This Jaylour was so shaken and so awakened out of his sleep by this Earthquake that it wrought an Heart-quake within himself and herein he silly Soul could propound no relief nor comfort to his quakeing conscience but by killing himself verse 27. for fear of suffering a more cruel death because all Jaylors who suffer Prisoners to escape were to suffer the same Punishments that the Prisoners were thought to have deserved N.B. Now had not this poor blind Heathen been altogether unacquainted with the power and providence of God that wrought all these wonders he might have thought it ridiculous to say that the Prison-doors opened themselves that the Prisoners bands did fall off of themselves c. His Self-murder had been Miserable Comfort to have ended a Temporal Trouble and to have begun his Eternal Torment thereby The third Remark is The Servants of God are nothing so solicitous for their own lives and liberties as for the Propogation of the Gospel and the Salvation of other Mens Souls N.B. As it is here the Apostles might have been silent and suffered the Jaylor to have slain himself in this desperate Agony whereof God who wrought this miracle for the Jaylor's Salvation and not his Destruction might inform his imprisoned servants in that midnight darkness therefore they cryed out to him Do thy self no harm for we are all here verse 28. N.B. The other Prisoners were probably so amazed with the Earthquake that they might neither mind that the doors were opened or that their own chains were loosed nor know any thing of those desperate attempts of the Jaylor towards his self murder therefore their silence and sitting still in their prison-state need not be wondered at But Paul and Silas understood all these things and as they might have been silent so they might have made their escape N.B. Nor was this their not starting or stirring any tempting of God nor a losing the benefit of the miracle by their staying still in the Stocks because the main end of all this which was done was that God might vindicate and magnifie that Gospel-Doctrine which they had preached and which the Philippians had vilifyed and that this Jaylor and his Family might be saved The fourth Remark is Affliction when Sanctified hath a marvelous Subserviency for promoting the Salvation of the Soul N. B. The Earthquake as before had wrought an Heart-quake in this Keeper of the Prison and so it had done in his Masters the Magistrates but not to so gracious and effectual an operation upon them as upon him 'T is said when it was day the Magistrates sent their Mace-bearer saying Let these Men go verse 35. Whereunto there is in one Ancient Coppy this Addition The Magistrates met in the Market place next morning and calling to mind the Earthquake in the night they feared and sent their Sergeants to dismiss the
effectual calling became a new Creature and Christ had made all things new in him Rev. 21.5 He hath now new thoughts and a new Judgment insomuch that his former Pharisaism which he had highly fancyed and prized as more pretious than the richest Rubyes c. he now reckons it no better than Dung Dross or Dog-meat as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 3.6 7 8. and his former Zeal to be but a blind Zeal no better than Mettle in a Blind Horse than fire on the Chimney-top than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water Mat. 17.15 See Rom. 10.2 3. The third Remark is Man's way is not in himself nor is it in man to direct his own steps Jer. 10.23 This Apostle in his Apology giveth an account of his Country Education and Pharisacial Conversation yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus verse 4.5 wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim from whom he had his Orders and Commission to Damascus Acts 8.3 and 9.1 2 3 c. whether he had not been as Violent and Cruel to Christians as they now were Then gives he a large Relation of his wonderful Conversion whereof we had an account before Acts 9.3 c. with only some small variety of expressions here from that former Whereby he indeavoured to convince his obstinate Auditory that what was done by him in forsaking his former Judaism and strict Pharisaism c. was not his own free voluntary choice but he was over-ruled hereunto by the Great Redeemer Jesus Christ who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompassing him and saith he then the Lord wrought upon my Heart with his irresistable hand this to you so strange a change in me which was from Heaven and what is Man that he dares withstand God in whose hand is the Heart of every man c. The Potter hath power over his own Clay c. verse 6 7 8 9 c. The fourth Remark is Arguments for Converting work must be pungent and convincing Paul here Acts the part of a skilful Chirurgeon comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts telling them it was Jesus of Nazareth a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him who had unhorst him struck him with Blindness c. who could do the same to any of them might it consist with his wisdom and glory and who tho' now in Heaven yet was not ashamed from thence to own that contemned tho' not contemptible name he call'd not himself Jesus the Son of God the Heir of the world Heb. 1.2 3. The Lord of all Acts 10.36 c. but he gloried in their Reproach that they had cast upon him Saying can any good come out of Nazareth Therefore seeing Christ owned this Reproach from Heaven we must not be ashamed when reproached by it upon Earth but make Moses's choice who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld Hebr. Chap. 11.26 Nor is this Narrative saith he Gratis Dictum any Feigned Fable Ask my Fellows Commissioners who were my Companions in that persecuting Errand to Damascus who saw the same Light and heard the same Voice Acts 9.7 tho' they heard it not so as to obey it as I Paul did Thus hearing in the Hebrew Language is frequently used for obeying N.B. Moreover saith he It was no Gentile Proselyte that the same Jesus directed me unto for Divine Instruction but unto Ananias a man Zealous of and learned in the Law who by the same Jesus's appointment persuaded me to embrace the Gospel tho' he was a Jew like to your selves in all things which shewed that the Gospel was not contrary to nor destructive of the Law but it was only the Accomplishment of it Otherwise that believing Jew Ananias would neither have cured him of his blindness nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish Religion N.B. But saith Ananias to him the God of our fathers this Title did please the Jewish people above all c. hath taken thee by the Hand as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that thou should know his Will and see the Just one c. Verse 12 and 14 15. The fifth Remark is In working Gospel Cures upon diseased Souls Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed as the matter doth require not all or always the one or the other Proud flesh must be eaten down and the sore of the Soul must not be skin'd over falsly or healed too fast N.B. Thus Paul plays the part of a skilful Chirurgeon here For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks which sweetned Speech did tickle the Jews itching ears whose principal boast lay herein John 8.41 yet would not he flatter them into eternal destruction but piously Re-minds them of that Just one Holy Jesus whom they by wicked hands had Crucified as Acts 3.14 and 7.52 and whom he had seen glorified once with the eyes of his Body in his Journey to Damascus and again with the eyes of his mind Acts 22.17 18. probably about three years after his Conversion Gal. 1.18 while he prayed in the Temple N.B. As prayer is a Soul-ravishing duty so therein as in a trance praying ones get a saving sight of their Sweet Saviour as Acts 10.10 N.B. His seeing of Jesus was a great priviledge being an Apostle born out of due time 1 Cor. 15.8 which all the Patriarks Prophets and Believers before Christ's coming did greatly desire to be dignified with Matth. 13.17 Luke 2.29 John 8.56 Paul saw Christ last of the Apostles but it was in Christ's State of Exaltation 1 Corinth 9.1 and 15.8 The sixth Remark is Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews as if he bore some grudge against his own Country-men and to turn his face to the Gentiles to which Christ had given him a Commission Acts 9.15 and 22.18 21. The same person Paul who never disputed against his Commission from the High-Priest for his persecuting the Christians at Damascus yet Objects against his Commission from the Great High-Priest our Lord Jesus Heb. 3.1 for his preaching to the Gentiles Saying I have more hope of doing good at Jerusalem among the Jews who all know how Zealous I have
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
of Murder And they took Vengeance call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Nemesis to be a Goddess the daughter of Jove as Hesiod said that is of Jehovah and sat upon his Throne the seat of Justice c. Those rude notions were found even in the fallâ—n Nature without the light of the holy Scripture that notorious Miscreants and Murderers tho' they escape for a time yet are liable to the heavy stroke of Divine vengeance as those Barbarians look'd upon Paul as some Murderer because they saw him in chains and now the Viper must dispatch him in a way of Justice N.B. All this shews that even blind Nature her self will not be blinded nor blind-folded so far as to a total expunging of that mighty Maxim out of man's mind namely that though wicked men may be as wicked as they will and harden their own hearts for a time against all fear of punishment from a Sin-revenging God yet vengeance will overtake them at last therefore did those Barbarians look when Paul should have swollen with the Viper's venom fallen down dead among them verse 6. This their Expectation made the miracle of Paul's preservation the more manifest Tho' this people had some right but still rude notions of Divine vengeance yet were they under a three fold Mistake 1. In confining the punishments of wicked men wholly to this Life 2. In judging of Mens states by outward Events And 3. In being too hasly in censuring before they saw the final issue Hereupon arose their rash Judgment upon Paul according to the common custom of the world which judge all that they see afflicted to be notoriously wicked N.B. But oh How the God of Nature had chained up Nature and muzzl'd up the mouth of this Venemous Beast from biting Paul as God had done the Lions from devouring Daniel in the Den of Lions Paul shakes the Viper off into the fire from whence it came without any harm was then burnt in it When the Barbarians saw this Miraculous deliverance then deem'd they him a God whom they had deem'd a Devil The sixth Remark is The most wise God would never permit any evil to be unless he knew how to produce some great good out of every evil As here this Viper came not by chance upon Paul's hand but it was directed thither by a secret Divine Providence for making Paul the poor contemptible Prisoner still more famous as a Prophet of God upon the Land as before he had been upon the Sea in foretelling what would befal them by that direful Storm N.B. When all the spectators behold Paul shake the venemous Beast from off his hand into the fire and that with so much confidence and without the least detriment they must rationally be very much moved with Admiraration observing how the natural property of that venemous Viper was so marvelously restrained by an invisible over-ruling power of God for Paul's preservation Hereby God magnified his Minister of the Gospel performing the promises recorded Mark 16.18 and Luke 10.19 and Psal 91.13 even according to the literal sense of them No Serpent could hurt him because saith Oecumenius sin had not softened his flesh to make it penetrable to the Viper's teeth or rather because Natural Agents cannot act or exert their Natural Powers without the concourse and concurrence of supernatural Providence And this new Miracle in suspending the Divine Concourse God was pleased to work both for the confirmation of Paul's Authority of a Prophet among his own shipwrack'd Companions and also for the better preparation of those poor Barbarians to receive the Gospel by Paul's Preaching to them N.B. Thus as the skilful Apothecary doth make out of the Flesh of this very venemous Beast the Viper that most wholsom Theriacle which we for shortness call Treacle so named from this very name Therion here Acts 28.4 Even so and much more than so doth the Lord here make this Soveraign Treacle aforesaid out of this very Viper which fastened upon Paul's hands If sorry Man can extract an excellent Antidote out of the rankest Poison how much more can the most wise God draw forth the greatest good out of the greatest evil as he did out of the Fall of the first Adam and out of the Death of the second Adam c. If Man had not sinned God had not died c. N.B. And would to God we could learn to shake off Satan's Temptations from off our hearts as Paul did this Viper from off his hands never to return more as is the common Opinion that after this Miracle this Malta was ever freed from all poysonous Creatures as is our Ireland c. No venemous Animal can live upon Irish Earth or in Irish Air c. However let us thus shake off all slanders cast on us thus or at least make Treacle a good use of them The seventh Remark is God will honour his Gospel and the Ministers of it in despite of evil men who despise both it and them As God moved those Barbarians to change their minds when they saw Paul's first Miracle of shaking off the Viper without harm from her venom which is alway deadly especially in those Hot Countreys and to repute him such a God as Hercules was who killed a Serpent in his Cradle and whom the Inhabitants of this Malta worshipp'd N.B. Thus Paul had been Deified before for his Miracle of healing a Cripple Acts 14.11 tho' there they soon changed their minds quite contrary to those here in stoning him after for a Devil in the shape of a Man Those Islanders were of a better Behaviour tho' Barbarians toward him which they largely testified at his farewel from them verse 10. as well as while he abode amongst them for the three Winter Months in Malta in which time and place he wrought more Miracles and was honoured with more Honours beside that Honour of the People Publius the publick Magistrate of Malta set over the Island by the Romans must honour Paul with Entertainment and for his sake all his shipwrack'd Companions he thought it not below him but rather an honour to himself to treat a Reputed God from whom he might expect probably some favour for his Aged Father who was then grievously tormented with the Gripes the Tormina or Torture whereof had forced the Old Man into a Fever therefore doth Publius not only prepare Room enough in his Pallace for harbouring Paul and two hundred seventy six persons with him who all even the Captain whose Prisoner he was fared better for him but he also brings Paul to pray for his sick Father who was through God's hearing his prayer perfectly cured thereby verse 7 8. Nor was this all the Honour which God graced his Servant Paul with in this second Miracle also but he must work more Miracles for the People as well as for their Prince in his Old Father verse 9. The eighth Remark is God's care and providence over his pious and painful Servants
which came out against them and devoted the Spoils that they took but the payment of their Promise in utterly destroying their Cities was not till long after that they came into their hands as Judg. 1.17 for Arad and its King remained until Joshua's Conquests Josh 12.14 However Moses's Conquest of those Canaanites here gave some glimpse of God's performing his Promise that he would give Israel the Land of Promise Therefore they call'd the place of their Victory Hormah that is Devotement by which name they set up a Memorial both of God's Mercy to them in their Victory and of their own Duty in keeping their Vow afterward The third Remark is A new Impatiency and Murmuring of the People for their turning clean back again in compassing the Land of Edom when they were denied a passage through it Numb 20.18 21. Deut. 2.5 which was the nighest way This they took heinously at the hands both of God and Moses murmuring against both their Souls being grieved that they being now so near to enter into the Land must be turned backward to fetch a new Compass again This new Murmuring displeased the Lord ver 4 5 6. therefore sent he fiery Serpents among them because they also in a fume scorned Manna with a scornful word Hakilokel by doubling the letters they more vehemently vilified that Food of Angels as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitter to be cast to Dogs than to Men. Hakelokel the 72 Rabbi Interpreters who best understood the sense of the word read it in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inanem vacuum a vain abject empty thing leaving their stomachs empty by its levity tho' they cramb'd themselves with never so much of it looking upon it as of so light a digestion that they felt it not in their hot stomachs in comparison of other meats Thus they despised this Manna as if God were not wise enough for them which was rained down from Heaven Psal 78.23 24. and was also a Spiritual as well as Corporal Food to them a figure of that Heavenly and Hidden Manna wherewith Christ feeds his People unto Eternal Life Rev. 2.17 Joh. 6.48.49 50 51. So the contempt of this was the contempt of Christ and his Grace Thus Belly-Gods loath and leave the Gospel to their own perdition Phil. 3.18 19. This great sin had a great punishment and such a kind of Plague as was peculiar to those Murmurers against the Messiah their God and Guide as it is interpreted 1 Cor. 10.9 as well as against Moses Nor do we read that any such punishment befel any other prevaricatours in any Age or Place The Soul of those Sinners loathed not only their Food God gave them but also their Way that God led them both for the longsomeness and lonesomeness of it and more especially for it's crookedness as if God made them tread a Maze leading them in and out and some time round about and for the many wants and woful troubles that they found therein N.B. Whereas this way into the Land of Promise was a figure of the Way to the Kingdom of Heaven through the Wilderness of this present evil World Gal. 1.6 call'd the Wilderness of Peoples Ezek. 20.35 Into which Kingdom we cannot enter but through much Tribulation Act. 14.22 We must suffer much Persecution 2 Tim. 3.12 because the Gate is strait and the way that leads into it is narrow Mat 7.13 14. and we are to go through Fire and Water Psal 66.12 Therefore need we have more Faith and Patience against humane frailty than those Sinners had lest we know not the ways of the Lord with them Psal 95.10 so err in our Hearts and tempt Christ in the Wilderness as they did and thereby come to be destroyed of Serpents 1 Cor. 10.9 The Fourth Remark is Israel's twisted Sin a Complication both of loathing the way God led them and of Manna wherewith God fed them brings fiery Serpents to twist about the Bodies of those Murmurers and dangerously to sting them c. ver 6. Their new Murmuring brought this new Malady never heard of either before or after Hanechashim Haseraphim fiery Serpents not only so called because they were of a fiery colour but because such as were stung by them burned with extream Heat and Thirst They are now most justly punish'd with burning Serpents who had so much imitated the Virulency of Serpents their Tongues in their Murmurings had been full of deadly Poison and set on Fire from Hell and now are they parched and scorched with venemous Heat and Torments such as were the likest Hell of any other As those ungrateful Israelites had causelesly cryed out of Thirst so now God gave them cause enough to cry for seeing such as were stung were tormented with most vehement Thirst and could not be satisfied though they drank never so largely but were presently as thirsty as before nor could either Nature or the Art of Man cure the bitings of those Serpents which were slying as well as fiery Serpents as some suppose from Isa 14.29 and 30.6 and which made many of the People of Israel to dye N.B. As God's Judgments are inevitable we cannot either avert or avoid them so they are incurable by Man and unbearable also no Man can abide them Though the Wilderness abounded with Serpents Deut. 8.15 yet hitherto God kept them up from hurting Israel till now their Sin set them loose as God saith I will command the Serpent and he shall bite them Amos 9.3 The Fifth Remark is the Marvelous Remedy to this matchless Malady which was removed by manifold Means As 1. By the Penitency of the People ver 7. The Afflictions which God inflicteth upon his People are a blessed Means when sanctified by his Grace to bring them to a sense and sight of their Sins and by an humble acknowledgment of them to seek unto God for redressing the evil of Punishment which the evil of Sin brings upon them When God slew them then they sought him c. Psal 78.34 And in their Affliction they will seek me early Hos 5.14 c. Thus even Heart-hardened Pharaoh was forced to confess his Sin when he lay upon the Rack of the Plagues and to seek Help of God Exod. 9.27 28. The 2 d. Means was by the Prayer of Moses their Minister whom they desired to pray for them And this their desire was rightly placed for their is no hope of the removal of Punishment until there first be a real Repentance for and a cordial Confession of Sin without which Divine Plagues are not only continued but increased Levit. 26.21 23 24 28. Moses then prayed for the People ver 7. His meekness wrought an unmindfulness of all their Injuries done to him and made him ready not only to pardon them but also to pray for them Thus Samuel did in the like Case when Israel rejected him for their Governour who was so prevalent with God as to open