the Works of God and with the Praises of his Prophets This poor Girl believed that which few in Israel did believe Luke 4.27 that God's Prophet who was famous for his many Miracles both could and would cure her Master of his Leprosie ver 3. and her Words found credit at the Court to the Honour of the true Jehovah ver 4. Even the King of Syria Benhadad though bad enough neither slighted his Captain though a Leper nor his Wive's Wench's Words tho' a Captive N.B. 'T is good to train up our Children in the Knowledge of the good ways of God we know not what use God may make of them as he did of this Girl who instrumentally healed her Master's Soul as well as Body Remark the Fifth the King of Syria writes a Letter to King Joram sends Naaman away with it and therewith ten Talents of Silver c. which is computed about ten thousand Pound Sterling c. ver 5. which very great summs he took saith Peter Martyr 1. For his Expences in so long a Journey 2. That he might pass in greater Pomp and Grandeur into Samaria 3. For Presents to the King and Courtiers 4. But more especially to the Prophet whom he measured by the Temper of false Prophets whom he knew to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poscinummia's Silver-Lovers such as Balaam was Numb 22.7 17. and such Princes and Priests as with shame do Love Give ye Hos 4.18 Those Pagan Syrians both Prince and Peer knew not but those of Israel might be of the same strain seeing among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appollo's Oracle would not speak without a Bribe However Gifts make room for a Man and brings him before great ones Prov. 18.16 N.B. Peter Martyr here admires the mighty motions of a Divine hand in over-ruling those Pagans that they derided not but complied with this good motion of the Maid that imported so much Reverence to the Religion of Israel Remark the Sixth The summ and substance of Benhadad's Letter to Joram was That he would procure his Prophet to cure his Servant ver 6. taking it for granted that the King of Israel well knew Elisha to be famous for working many Miracles and commending Naaman to him he might command him to cure the Leper N.B. That Popish Doctrine of setting Priests above Princes was unknown in that Day for even Prophets as Subjects were Subject to their own Princes Joram was a King of Prophets as well as of People and Elisha saith Dr. Hall was no less a Subject than a Seer However Joram takes the Letter by the wrong handle apprehends Blasphemy in it and deeply detesteth such notorious Impiety ver 7. where Piscator observes how Joram dissembled Piety though himself was very Impious Chap. 3.2 3. and Chap. 6.31 c. He pretends to be troubled at the Blasphemy looking upon Leprosie as a Degree of Death Numb 12.12 and God's Prerogative of killing and quickning Deut. 32.39 1 Sam. 2.6 which he will not have attributed unto him But he was really more troubled with a Jealousie that this Benhadad did it only to pick a quarrel with him and to wage War against him for this was that Benhadad who had slain his Father Ahab at Ramoth 1 Kings 22.35 37. and who afterwards besieging Samaria brought it to that extream Famine 2 Kings 6.24 25. and who likewise wounded this Joram at this same Ramoth-Gilead Chap. 8.28 29. yet all this time of his tormenting trouble He never thought of Elisha who was better known and more respected abroad than at home He would not consult with him saith Peter Martyr because he hated him yet Elisha being informed by some Religious Courtier how Naaman was come with a Letter from Benhadad to Joram and with what a passion Joram had receiv'd it presently proffers that service which he should have required ver 8. reminding the King he had as a Prophet of the Lord prevail'd by his Prayers for working so great a Miracle in the King's Presence Chap. 3.16 17 c. as was that of curing the Leprosie not mentioning his reviving the Shunamites dead Son and though he and his Courtiers took little Knowledge of him no not so much as to consult with him in this Case of Consternation yet God would have him made known even to foreign Nations Luke 4.27 Remark the Seventh is Naaman's Indignation raised and pacified ver 10 11 12 13. Mark 1. Elisha says not I will come to him but Let him come to me and when he came with great Pomp he stands there at Elisha's Door without either being call'd within Doors or Elisha's coming forth to greet so noble a Peer only he sends his Servant Gehazi to him bidding him Go wash in Jordan c. Mark 2. This strange and unexpected Treat by God's Prophet to so noble a Stranger savour'd altogether of Pride to the Syrian Palate and sounded nothing but the sullenness of Elisha to his Ears He misconstrues God's Oracle for a meer contempt and hereupon Blustereth Behold I though he would have come forth and call'd upon his God and made a Demonstration of that great Gift God hath given Him Are not Abana and Pharpar better Waters to wash in than Jordan c. Mark 3. Saith Peter Martyr the lively Picture of pure or rather impure Nature altogether led by Sense and Reason and is apt to prefer its own Fancies before God's Appointments Naaman idolized Visible Means look'd upon Jordan with Syrian Eyes Bunting in his Itinerary indeed affirms that these two Rivers of Damascus were really the most pleasant Rivers in the World yet might Naaman have wash'd himself seven thousand times therein and not have been cleansed from his Leprosie because the Vertue lay not in the Water or in the Action of washing but in the Divine Institution which Jordan had N.B. It was not therefore the Prophet's Pride but rather his Humility in acting according to Divine Direction and his Prudence to pull down Naaman's is not humour'd therefore Incens'd Thus carnal Minds are Mad in matters of Salvation despising the foolishness of Preaching in the simplicity of God's Service c. Mark 4. How Naaman's rage was appeased by his own faithful Servants ver 13. who did not Sooth their Master up in his sinful Passion but call'd him Father as Joseph was Abrech that is tender Father which we translate bow the Knee Gen. 41.43 It seems saith Piscator Naaman was a kind Master to them and therefore out of a reciprocal Respect Reverence and Faithfulness to him they cordially wish'd his weal and gave him most prudent Counsel And cast Milk and not Oil upon the flames of his Wrath. Peter Martyr excellently observes here those Servants of Naaman were not like many Pick-thank Servants of our Day whose manner is to exasperate their already enraged Masters These here say not Master how can you bear such an unbearable affront from a too sawcy Prophet with a Syrian Prince let us pull this clown out by the
King Princes and Priests amounteth to three thousand eight hundred Bullocks and thirty seven thousand and six hundred of the smaller Cattel N.B. Oh prodigious Oblation to the Lord for Judah to afford after it had been so harassed with so many contrary Commotions 'T is true Solomon abounded much more in his Oblations 1 Kings 8.63 but he was King over all Israel lived in a time of sublime Peace and prodigious Plenty he making Silver and Gold as common as Stones in the Streets c. 2 Chron. 1.15 N.B. Those Hypocrites Mic. 6.7 made an overture of great Cost so they might thereby purchase to themselves a Dispensation to live as they listed Remark the Fifth The Manner of this solemn Celebration Mark 1. The Paschal Lamb was rosted ver 13. according to the Ordinance Exod. 12.8 9. to signifie the tormenting Death of Christ who as it were was Rosted in the Fire of his Fathers fierce Wrath the rest were Sod and distributed to the People Mark 2. Those Priests served the People first and afterwards they prepared for themselves ver 14. out of the Peace-offerings for till Night they had been busied with the Burnt-offerings N.B. They were not like those Irregulares Gulares greedy Gullions 1 Sam. 2.15 16. that served themselves first Mark 3. The Singers kept their Stations according to the command of David and his prime Masters of Musick 1 Chron. 25.1 2 c. These Singers graced the Solemnity with their Spiritual Songs and the Porters stood at the Gates that none might depart during the Solemnity therefore Provision was prepared for them both ver 15. as for the Priests ver 14. Mark 4. So all the outward parts of God's Worship were performed by each Officer in his Place ver 16. every one doing what was appointed to be done by them as Josiah order'd ver 10 and they continued together to keep this Passover seven days ver 17. Remark the Sixth The unparallel'd Pattern of Josiah both in Person and Passover 1. No King like him in Personal Piety 2 Kings 23.25 he was a Matchless Man and a Peâ—rless Prince Tho' this same Character of a none-such be given to Hezekiah 2 Kings 18.5 Masius saith well there was none like Hezekiah in those Pious Actions which are described in that place but there was none like Josiah take him in all Respects Josiah excelled Hezekiah 1. in his Contrition and tenderness of Heart 2 Kings 22.19 2. in Purging Israel from Idols c. as well as Judah and that by a Personal Acting in both Countries c. as Sanctius observeth and beginning his Reformation when so very young c. 3. In his Humility being never puft up as Hezekiah was 2 Chron. 32.25 31. 4. In his Vnparallel'd Passover which is the second thing wherein none were ever like him 2 Kings 23.22 2 Chron. 35.18 no not from Samuel's time wherein Israel became a Kingdom under Saul no nor in the Days of David and Solomon 1. In such a Spiritual manner tho' they might have a greater concourse of People out of the Twelve Tribes and a vaster multitude of Sacrifices 2. Much less after the Kingdom came to be Divided and both of them most miserably Headed therefore must needs fall far short of this in the Solemnity of the Service 3. Grotius Junius Piscator do all observe That no King of Judah ever kept the Passover with such Pious Preparations of the People who came unprepared to Hezekiah 's Passover 2 Chron. 30.18 19 20. and of the Priests and Levites and of himself also nor with such an Vniversal Removal of all Abominations nor with such a deep Devotion and with such a Solemn Renovation of the Covenant 4. There never had been such an Vniversal joy of all good Men as was now both because of their Remembrance of those most miserable Times past under Manasseh and Amon And also because of the good Hope they now had for the Establishment of their Kingdom and of the True Religion in it whereby the direful judgments denounced against them might be prevented this was great joy Remark the Seventh The Event and Effect of this Vnparallel'd Passover As 1. The King Josiah is Proclaimed even by an Herald from Heaven the Pen-man of this Scripture Inspired by the Holy Spirit to be a none-such from Samuel the World's Paragon c. 2 Kings 23.25 None ever clave to God with all his Heart Soul and Strength saith Grotius as he did 2. The People notwithstanding their Sincere King did but dissemble their Repentance from Idolatry for as Grotius observeth the Prophecies both of Jeremy and Zephany in those Times do evidently demonstrate this and Wolphius adds That not only all good Josiah's Sons were bad following rather Manasseh in his Wickedness than their own Father Josiah in his Holiness but also that a great part of this People did more approve of Manasseh's matchless Extravagancies 2 Kings 24.3 4. and thefore 't is said Manasseh's Sins must not be forgiven here ver 26. 3. The Third Effect was The Lord resolves to Remove Judah ver 27 which was now grown worse than Israel Jerem. 3.11 and was therefore worse because she should have been better warned by the Harms of Israel now in Captivity Judah sinned against greater Light and Love and therefore the Lord determines to teach them their breach of promise threatned Numb 14.34 The Second Part of both these Chapters 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Josiah wherein the Antecedents Concomitants and Consequents are Remarkable First the Antecedents Remarks thereon are 1. 'T is said 2 Chron. 35.20 After all this when Josiah had prepared the Temple c. that is After all his Piety demonstrated in celebrating the Passover and all his other Glorious Reformations when he and his People hoped that God was Reconcil'd and a firm foundation laid of future Felicity yet all this Zeal could not prevent God's judgments to be inflicted as for Manasseh's Sins 2 Kings 23.26 so also for the Sins of the People even in Josiah's time Jerem. 3.6 about 13 Years after all the aforesaid accomplish'd in the 18th Year of his Reign 2 Chron. 35.19 and he Reigned 31 Years 2 Chron. 34.1 in which last Year happened the fatal fall of this good King in the 39th of his Age the fall of which Flower even in the flower of his Age blasted all the Hopes of Felicity afore-mentioned N. B. So much are Men oft mistaken about the Design of God's Counsels and it shews that sometimes the Sins of a People in a Land fulâ—y prove too strong for the Prayers and Piety of their Pious Prince and of good People in it Ezek. 14.14 Remark the Second What was done in the space of those 13 Years betwixt the 18th Year of his Reign and Reformation and his Death in the 31st Year thereof is not Recorded in Scripture but as Dr. Lightfoot learnedly observeth in those latter Years of Josiah did Jeremy the
him to Reject Vasthi as his Predecessor Darius had done upon those Sycophants who wheedl'd him to make a Decree against Daniel Dan. 6.24 therefore their own Interest did deeply oblige them to quiet the King's Mind saith Bonartius to prevent an After-reckoning Hereupon those Parasites propound a New Queen to him which would cause him to forget his Old one saith Menochius because Successore novo Vincitur omnis Amor. Saith Grotius Clavus clavum trudit one Nail drives out another Those Claw-Backs knew the King to be a Sensualist so to drive away his Melancholy they will again drown him in pleasure thus those Flatterers became Brokers to the King's Lust as some suppose Hiram the Adullamite was to Judah Gen. 38.12 20. N. B. Oh what need have Kings of Faithful Counsellors the Primitive Church pray'd for it under their chief Rulers c. Remark the Third Commissionated Officers are appointed to find all the 1 Fair 2 Young 3 Virgins in the 127 Provinces whereas choice enough might have been found in Shushan without seeking farther these being brought to the Royal Palace and duly prepared then let the King take his choice c. ver 3 4. Mark 1. This was Costly Counsel which could not be accomplish'd without vast Charges to the King's Coffers both in expending so much of his Exchequer upon at least 127 Officers and their Attendants to find out the most Desirable Damosels in all the 127 Provinces and to bring them Home in a Decent Equipage to Shushan and then follow'd the most prodigious Expences in preparing these Damosels c. ver 12. Mark 2. 'T was Laborious as well as Costly Counsel seeing many of these Provinces were very far Remote from Shushan especially those of India and Ethiopia Esth 1.1 tho' 't is probable they sought not so much among those Black and Tawny Countries yet the Counsel runs expresly in all the Provinces c. ver 3. Mark 3. 'T was Tedious Counsel also taking up a long time before it could be effected All the Provinces of his Kingdom were the Circuit these Commissioners were commanded to search which must needs take up very much time both in finding out four hundred Virgins as saith Josephus and in bringing them home to the Royal Palace and then every Virgin was twelve Months in Purifying and Perfuming after this ver 12. whereas Lovers hours are full of Eternity This was surely tedious to the King Remark the Fourth Hereupon Dr. Lightfoot and other Learned Authors do affirm that Ahasuerus was above three whole Years without a Queen after he had Deposed Vasthis for the Royal Feast wherein his former Queen had Affronted him was in the third Year of his Reign Ehst 1.3 and it was not until the seventh Year of his Reign that he Marry'd Esther and made her his Queen instead of Vasthi Esth 2.16 17. Notwithstanding all these Incumbrances c. yet this Counsel of those Court-Parasites comes to the King with Complacency ver 4. because it added much more Fuel to the Fire of his Lust being desirous only to spend his days in all wanton Dalliance according to the custom of all Persian Kings a Second Sardanapalus c. N. B. 1. This wanton Pagan Prince doth seek for a Queen only within the Provinces of his own Kingdom among his own Subjects he sends not his Embassadors to foreign Kingdoms to fetch a Lady from thence as is the Practice of Kings in later Ages which while those Princes do when thereby they seek for Greatness then many times they miss of Goodness The Politicks of King's Courts now say We must labour to be Strong abroad and to have a Stake in store however the Tide turn c. but woful Experience hath confuted this carnal confidence demonstrating to the contrary that this Project of strengthening themselves hereby abroad hath mostly weaken'd themselves at Home While foreign Matches are made for promoting Concord they oft prove occasions both of Foreign and Domestick Discord This our Nation can wofully witness the mischief of it c. N. B. 2. What Pestilent Counsel those seven Sycophants gave the King here that so many Honourable Parents should be bereft by force and Royal Authority and be despoiled of their dearest Daughters and their chiefest and choicest Goods and the very Staves of their Old Age Yet these must be torn from them whether they would consent or no either Parents or Daughters if this could not be done they must be taken ver 3. Hebr. by Violence if there be not a mutual voluntary Consent which could scarcely be done by any pious Persons especially considering tho' the Crown of a Queen was proposed unto them and no doubt but many of these Maidens might be Ambitious enough after it yet could they not come to this Royal Honour without the loss of their Virgin-Honesty Yea and only one of them if fourscore as Josephus affirms could catch that Crown yet so many Maids are made Miserable kept as in a perpetual Prison by Hegai their Jayler and if not esteem'd good enough for Queens they must still serve for Concubines to the King All this could not be done without the great Grief and general Disgust of the King 's best Subjects The Second Part is the Concomitants of Esther's Advancement Remark the First Esther's Description 1. By her Kindred ver 5 6. 2. By her Name ver 7. 3. By her Beauty ver 7. 4 By her Condition both of Adversity a poor Captive Orphan and of Prosperity yet this Orphan found favour in the General Survey was taken among the rest for one of the choice Beauties of the Land and placed in the Royal Palace of Virgins ver 8. and God so inclined Hegai her Keeper's Heart that tantamont he favour'd her so much as to chuse her Queen for the King before-hand ver 9. And 5. By her morigerous and obliging Carriage to Mordecai her Foster-Father ver 10 11. Mark 1. This Mordecai had been led Captive to Babylon about Seventy Years before this with Jeconiah here ver 5 6. and had been as Dr. Lightfoot observeth at Jerusalem when the Captivity was sent back to their own Country again and there had help'd forward their Settlement and Prosperity so long as the Building of the Temple might be allow'd to go forward but when it was obstructed after the Foundation only was laid he return'd to Persia with divers others as before and there doth to his People the Jews all the good he could in the Persian Court when he could no longer benefit them in their own City Jerusalem The same saith A Lapide upon Ezra 2.2 where this Man is named and there is no need of supposing another Mordecai according to the sentiments of some Mark 2. This Beautiful Virgin hath here two Names ver 7. 1. Hadassah which signifies a Myrtle so call'd saith Sanctius for her Beauty or because that Tree loves low Ground Zech. 1.8 an Emblem of the Church's lowly mindedness This was her Hebrew Name before
which is enough to answer that Rabbinical Notion of seventy two Angels c. in the singular number yet was he no Created Angel but still is call'd frequently Jehovah this change of Titles shews him no ordinary Angel but the Son of God who is call'd the Angel of Gods presence Isa 63.9 and the Angel of the Covenant Mal. 3.1 as he was the Fathers Angel or Messenger sent of God to ratifie the Covenant of God with Man and this Angel here is plainly call'd Christ 1 Cor. 10.4 9. and the Invisible God Heb. 11.6 27. whom yet Moses saw as his Rewarder with an Eye of Faith and who was pleased thus to manifest himself in this Cloudy Pillar before his Incarnation to his Infant Church that stood in need to be led by his Hand in a familiar manner This leads us to the Third Particular namely the Way that this Lord of Angels Christ led his Church towards Canaan which is express'd under a double Description 1. Negatively Not by the way of the Philistims Land though that was the nearest way Exod. 13.17 for this had been but a few days Journey commonly accounted no more than a Journey of ten days and this way Isaac chose as the nighest when he was going from Canaan to Egypt he went first to Gerar in the Philistims Country lying in the way thither but was there stayed by the Lord Gen. 26.1 2. Philo saith 't is but three days Journey The Reason is rendred Lest the people Repent when they see War and they return to Egypt This the Lord speaks after the manner of Men as it were personating a prudent and provident Prince or Leader that prospecteth and preventeth all occurrent Dangers whereas by his Omnipotency he could have made the Philistims to favour Israel as he had made the Egyptians do so Exod. 12.36 or he could have made his Peoples courage more vigorous than that of the Philistims by Victories over them though they were of a war-like Temper and would have warr'd against them and deny'd them passage through their Country for as 't is supposed they had before this time killed some of the Israelites while they lived in Egypt in the days of Ephraim Joseph's Son 1 Chron. 7.21 22 23. and Psal 78.9 10. and this might make the Israelites more afraid to encounter with the Philistims which might have proved a sudden and long War so Israel would have been willing to venture back into Egypt as after they would have done when far farther off Numb 14.3 rather than cut their passage through the weapons of such a puissant and potent People All this shews us those two great Truths First The Lord's tenderness towards his poor People that when dispirited with tedious servitude and still generally disarmed he would not call them immediately to behold so frightful an Evil as War is especially with fierce and furious Philistims He will not tempt above what we are able 1 Cor. 10.13 but will make us ready for Tryals before Tryals be made ready for us Secondly God will not multiply Miracles but where there is a defect of means He ordinarily observes the Method of his ordinary Providence as here leading Israel not the nighest but the safest way most suitable to their Infirmities where no Necessity is God will not Infringe the Law and ordinary Course of Nature which himself hath set Therefore Secondly Their way is express'd Positively that the Lord led them about by the way of the Wilderness of the Red Sea Exod. 13.18 this he did out of Tenderness toward their timorousness being debased in spirit by their cruel Bondage and having but Staves in their hands which they held in the Passeover for their own defence God not having yet given that following fortitude after appearing in their War with Amalek which fell out forty Days after their departure from Egypt lest any of them should ascribe what after happened to their own Valour c. This open Way of the Wilderness wherein they must meet with no War till they were well hardened with Travel and Experience of God's Goodness the Lord led them for their Relief from fear of War thus the Law of God provides no fearful or faint-hearted should go to War Deut. 20.8 The like Tenderness God shewed to Lot saying I cannot escape to the mountain let me stay in Zoar. Gen. 19.19 20 21. yea before this we have a famous Specimen of Divine Tenderness toward Abraham himself the Father of this Israel as God led him from Caldea to Canaan by the way of Charran Act. 7.2 4. whereas there was as appeareth by the Maps of those Countries a nearer way from Ur thither yet because that way was most Dangerous and Troublesom God led him about by an inhabited and safer way more commodious for his Supplies and the like the Lord doth here for Abraham's Offspring though thorough an uninhabited and howling Wilderness wherein never any mortal Monarch though never so mighty was ever so served in State as Israel was all that way God himself condescending to be their Providore bringing in Provision to that Prodigious Camp quenching their Thirst with Water out of the Rock that follow'd them 1 Cor. 10.4 and satisfying their Hunger with Quails and the Corn of Heaven c. Dei voluntas est summa necessitas as we must so 't is best to go God's way wherein we find weal but in our own way oft woe c. The Reasons why God led them about are some Expressed and some Implied As First God dealt with Israel here as the Eagle doth with her Young twice that Similitude is used Exod. 19.4 and Deut. 32.11 she slutters over them while they lie slugging in the Nest stirs them up takes them tenderly when fledge between her own Wings and teaches them to fly by degrees before they altogether forsake their Nest and wholly rely upon their own Wings Thus as there was somewhat to do to bring Israel out of their Nest in Egypt so God made them not to fly into any frightful War all on a sudden but first trains and exercises them as new raised Soldiers before their going forth to Battel They must be more fledge and their Wings must be better grown Thus as the Old Testament Church had the Wings of an Eagle given her to fly from the Dragon Pharaoh so call'd Ezek. 29.3 So hath the New Testament Church given her Rev. 12.14 The Second Reason Warring with the Philistims within a few days of their marching out of Egypt would have made them Repent of leaving it and resolve to return to which they were so ready afterwards when they had no such occasion and far farther oft Numb 14.3 Now God led them about and that through the Red Sea that their return might be stopp'd there unless they could have dry'd it up again this would prevent after-thoughts Thirdly This way they must go for God will get himself Honour of Pharaoh and his Host by drowning them in the Red
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
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
but the Amorites had taken them from the Moabites as above from whom now Israel won them by Conquest and had present possession thereof still retaining their old Name Those Plains reached unto the River Jordan in that part which was over against Jericho the first City which Israel conquered in Canaan Josh 6. therefore is it call'd Jordan of Jericho These Plains and Countreys of the Amorites God now gave unto Israel as the first-fruits of their Inheritance after their tiresom Travels and Troubles in the Wilderness on this side Jordan to those that travelled from Egypt to Canaan by which they were to be encouraged against the Residue of their Enemies beyond Jordan as Moses improveth it to that purpose saying Thine Eyes have seen all that the Lord your God hath done to those two Kings Sihon and Og So will the Lord do to all the Kingdoms whither thou passest c. Deut. 3.21 22. and 31.4 God might well give the Lands of Sihon and Og to Israel for an Inheritance because he is the true Proprietary and Lord Paramount of all the Earth and for this great Mercy David taught Israel in after Ages to be thankful to God and to sound out his praises for this pledge of future favour Psal 135.10 11 12. and 136.18 22. The third Remark is The External Impediment of Israel's Motion by the Moabites c. the place where being Shittim or Abel-Shittim upon which the two former Remarks are made in the general Now come we to a particular discourse upon the Impediment it self branching it self out in three particulars The Moabites endeavour to interrupt Israel's passage to the promised Land First By hiring a Sooth-sayer to curse them which curse God turned into a blessing Secondly By open Hostility and force of Arms drawing out in Battel-ray against them Thirdly By Wiles suggested by the Sorcerer's pestilent Advice drawing them to commit Fornication and Idolatry Numb chap. 22 23 24 25. Now to discourse distinctly upon all the particular passages of this eminent Divine Dispensation toward the Church in the Wilderness will afford many famous particular Remarks As First Beside the place before Remark'd upon in the generals the Principal Agent is the next Circumstance to be considered who is described by his Name Parents and Condition Numb 22.2 and likewise by his Policy and Prudence which appeareth in his consulting how to avoid an imminent common danger he calls in his Neighbour-Nation the Midianites to joyn both their fraud and their force their craft and cruelty with him v. 3 4. Balak King of Moab was the main Man who together with his Subjects the Moabites were sore afraid of Israel This fear God smote them with to make the Enterprizes of his People the more easie Exod. 15.14 15. Deut. 2.25 Josh 2.9 This Balak was a man of note and figure in his day both for Prudence and Prowess a politick and potent Prince Mich. 6.5 Judg. 11.25 He saw all that Israel had done to the Amorites this he looked upon with an evil Eye but not to Receive Instruction Prov. 24.32 The only fruit was He and his People were not only afraid bur also fretted at Israel's weal as the Egyptians had done before them Exod. 1.12 Tho' those Moabites had no cause either to fear or fret they were worse afraid than hurt for Israel passed by them in peace being forbidden of God to touch their Border Deut. 2.9 because Allied to them descending of Lot who was Nephew to Abraham the Father of Israel Beside Israel had eased the Moabites of the Amorites who had been a troublesom incroaching Neighbour taking away part of their Land from them Numb 21.26 Yea they also gave them assurance that they would not meddle or molest them Notwithstanding being degenerated from the Faith of their Father Lot and worshiping Chemosh Numb 21.29 They feared as do the wicked where no fear was Psal 53.3 and being gross Idolaters they loath the People of the God of Abraham and of Lot their Father This is the Guise of Graceless ones being acted and agitated by the Envious One they design to grieve God's People but themselves are grieved and fret to behold them well sore against their will A great sin it was to grieve not for their own wickedness but for Israel's welfare Thus their punishment is made suitable to their sin their Envy becometh both their Crime and their Curse No better was it with the Midianites descended of Abraham Gen. 25.1 2. and so Brethren unto Israel but now being faln from the Faith of their Father Abraham unto that shameful Idol Baal-Peor Numb 25.17 18. they conspired with the Moabites against them who meant neither of them any harm as the Lord had commanded till afterwards Numb 25.17 Nor had these Midianites any occasion of offence at the Amorites overthrow by Israel seeing they had been held in subjection by those Amorites for the five Kings of Midian that now Combined with Moab and perish'd for so doing Numb 31.8 are call'd the Dukes of Sihon Josh 13.21 because he had subdued them by his Tyrannical Power whereof Israel had now freed them therefore had they more cause to be thankful unto Israel for freeing them from Sihon's Yoke and to have rejoyced with the Joy and for the Prosperity of their Brethren than to become Confederates with Moab against them 'T is probable they two had been Nations in Confederacy in former Wars as when Hadad King of Edom smote Midian in the field of Moab 1 Chron. 1.46 when their bordering one upon another was an occasion of Quarrels arising amongst them This Politick Prince Balak imagined that Israel would now lick up his Countrey as the Ox licketh up the Grass a sit Emblem of the wicked Psal 37.2 He sends for the Senators of Midian who club their wits together and discerned that Israel was not to be subdued by any Humane Hands in War But the Devil at the Consult tells them they must have help from Hell c. The second particular Remark relating to this Impediment is The Ministerial Tool and Instrument whereby this Hinderance was managed against Israel who is also described by Name Parents Condition and Habitation Numb 22.5 This was Balaam the Diviner or Soothsayer so call'd Josh 13.22 who had a double Call such as it was to this wicked work of cursing Israel 1. From whence was he called Answ From Pethor or Mesopotamia that lays betwixt Tygris and Euphrates Numb 23.7 Deut. 23.4 the Countrey where Abraham first dwelt Acts 7.2 Gen. 24.4 10. and where he served other Gods Josh 24.2 and where Jacob served for a Wife c. Hos 12.12 Gen. 31.21 Hence his Posterity professed their Father an Aramite or Syrian c. Deut. 26.5 from this Eastern Countrey infamous for Soothsaying and Divination Isa 2.6 Was Balaam sent for 2. By whom Answ By Balak the Elders both of Moab and Midian being his Messengers Numb 22.5 7. having the Reward of Divination in their hands which the
part and main cause of his Purchase Hence Observ 1. A Godly Wife is a good Purchase Boaz could not think he paid too dear for this Purchase seeing she was one that feared God and the price of such an one is far above Rubies Prov. 31.10 A good Wife was one of the first real and Royal Gifts bestowed upon Adam Though Ruth was a Moabitess of that cursed Stock that were excluded from the Church to the Tenth Generation Deut. 23.3 hence some do censure Boaz for Marrying Ruth but uniustly for she was a Proselyte and a Vertuous Woman and came to trust under the Wings of the God of Israel She was not as Solomon's Mistresses of Moab that stole away his heart from God Neh. 13.26 V. 11. The Lord make the Woman c. This is their Prayer for a Blessing on his Marriage Hence Observ 1. Though Marriage be not a Sacrament as the Romanists reckon it yet ought it to be Solemnized and Sanctified by Prayer as it is both an Holy Ordinance of God Prov. 2.17 and an Honourable Estate to Man Hebr. 13.4 That is come into thy House To possess it as a good not an evil Spirit Hence Observ 2. Marriage is either a Marr-Age or a Merry-Age The Heathen could say every Man at Marriage brings into his House a good or an evil Spirit so makes it an Heaven or an Hell thereby Like Rachel and Leah Beautiful as Rachel Fruitful as Leah Hence Observ 3. Beautifulness and Fruitfulness are two Marriage-Blessings which God gives to them that Marry in the Lord. Both those are the Gifts of God and ought to be pray'd for by Man and both these are Blessed Cements betwixt Married Couples Gen. 24.16.67 Rebeccah was very fair and Isaac loved her and Gen. 30.20 and Job 19.17 Children are strong Cements both with Jacob and with Job c. Query 1. Why is it not said like Sarah or Rebeccah Answer 1. Because those two Rachel and Leah left their Countries as Ruth did 2. They desired Off-spring as she did 3. From them sprang the Twelve Tribes only but the Edomites were from Sarah and Rebeccah 4. The Bethlemites were from Leah and Rachel Rachel's Sepulchre was in the Suburbs of the City Bethlehem Gen. 35.19 Query 2. Why is Rachel set first Answer Because dearer to Jacob and his first Thoughts Do worthily in Ephratah c. All this was become a Jewish Form of Prayer Observ 4. Every Man ought to do worthily in his place and station All Men should be serviceable to God and profitable to Man not Inutile pondus terrae as if Born only Fruges Consumere to no purpose or to bad purpose they are to bad purpose by whom no body is better but some body worse See Ezek. 18.18 V. 12. Like the House of Pharez Who was the Bethlemites Progenitor Gen. 38.29 of a Numerous and Honourable Family see v. 18. and the Blessing of this Peoples Prayers came upon the Head of Boaz and Ruth Hence Observe 'T is good to have a share in the Prayers of others God graciously heard the Prayers of this People for this Couple for they had Children Wealth and Honour of them descended many and Mighty Princes especially Messiah the Prince The two grand priviledges of a Child of God Are First To be born upon the Wings of Prayer while he lives And Secondly Upon the Wings of Angels when he Dies V. 13. Boaz took Ruth This was done before solemn Witnesses Hence Observ 1. Clandestine Marriages are not warranted by the Word some Daughters are stolen away without Parents Consent Boaz took her to be his Wife not his Whore He went in unto her A modest Expression of the Marriage Duty Hence Observ 2. No corrupt Communication should proceed out of our Mouths Eph. 4.29 No Borborology no Obscene or filthy Speeches The Hebrew Tongue is called Holy some say because there is not one proper Name in it that signifies the Privities of either Sex or the Act of Copulation but it uses a modest Phrase or Periphrasis The Lord gave her Conception Hence Observ 3. The Key of the Womb as of Heaven of Hell and of the Heart hangs at God's Girdle She had been Married to a Young Man yet had no Child now she is Married to an Old Man yet hath a Child this was by the singular Blessing of God yea and a Son too which was more than a Daughter to uphold the Name and Family even to the Birth of Christ V. 14. And the Women said to Naomi Hence Observe Women's Meetings ought not to be spent in vain and frivolous Chat and idle Prattle much less in Ribaldry and Scurrility Here was an Holy way of Gossiping so Luke 1.58 the time was not wasted but spent in Praying and praising of God That his Name may be famous The Men had pray'd thus before now the Women pray for the same Hence Observ 2. 'T is an happy time when Men and Women do even apart pray for the same Blessing Esther 4.16 Zech. 12.12 Mercy would then come to God's Family and to our own V. 15. A Restorer of thy Life c. Hence Observe Children ought to be Restorers of Life to their Aged Parents and nourishers of their Old Age. Oh what a shame it is that so many Children bring down the Gray-hairs of Parents with Sorrow to the Grave Gen. 42.38 Many break the Hearts of their Parents few are Restorers and Comforters or Nourishers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stork-like so famous for Gratuity to their Dam c. V. 16. Naomi took the Child and laid it in her Bosome To wit next her Heart Hence Observe Love hath a descending Nature as the Beams of the Sun it descends better than ascends Naomi was but Mother-in-Law to its Mother yet behold her Affection to it 'T is oft found that Grand-mothers love their Grand-Children better than their own from the descending Nature of Love Hereupon she became Dry-Nurse to it Oh the Ocean of Love that descends from Parents to Children V. 17. The Women gave it a Name To wit those good Women v. 14. perswaded the Parents so to Name it either at the Birth or at the Circumcision as usual They call'd him Obed A Serviter so he was to Naomi whom he served with Comfort and Restoration and so he was to God a Serving Son Obed i. e. Obedient The Name Obed put him in Mind of his Obedience and Service to God and his Parents Mal. 3.17 as the Prince of Wales's Motto Ich Dien I serve to suppress his Pride c. V. 18. Though he was Mahlon's Legal Son yet was he Boaz's Natural Son the Catalogue of whose Generation is set down to shew that Shiloh came of Judah according to the Promise which Matthew transcribes Matth. 1.3 5. Pharez a Breaker a Type of Christ who broke the power of Death and Hell and the Partition-Wall then Zarah the Jew comes forth again Gen. 38.29 30. Boaz begot of Rahab Matt. 1.5 as Obed of Ruth c. The
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
placed in his Throne his Son Hezekiah whom God had reserved for an Instrument of his Glory and good to his People from the bloody Sacrifices of Ahaz to Molech and from the Massacring Hand of the Enemy who slew some of Ahaz 's Sons 2 Chron. 28.3 7. N. B. Nor must it be though a thing Impossible that Ahaz while so very young should beget Hezekiah seeing Judah when but a green Youth of 13 or 14 Years old begat Er his Eldest Son Gen. 38.1 2 3. as profound Paraeus observeth and seeing Solomon begat his Son Rehoboham as Sanctius saith when but about 12 Years old which he gathers from 1 Kin. 14.21 Beside Hierom doth assure us with a solemn Asseveration that he knew a Drunken Nurse was got with-child by her Nursling a Boy of ten Years old God so ordering it saith he that the secret wickedness of that wicked Woman might be discover'd Hierom. Epist 131. ad Vitalem Remark the Second Is Secondly upon his Parents from whence he descended as to his Father Ahaz Here we have a most Pious Son succeeded a most Impious Fathers As Ahaz was a None-such for Evil 2 Chron. 28.22 so Hezekiah was a None-such for Good 2 Kin. 18.5 2 Chron. 30.26 c. As to his Mother Abijah she was saith Vatablus a Woman very Famous for Goodness in those times as her Husband was Infamous for Badness She was the Daughter of Zachariah the King mentioned before say some but others more probably say she was the Daughter of Zachariah the Seer 1 Chron. 26.5 N. B. Hezekiah her Son proved the better Man for the Godly Instructions of his good Mother she could better prevail upon her Tender Son than upon her Harden'd Husband whose Pertinacy would not be moved at all by her Piety His pious Mother the Daughter of Zacharias the good High-Priest whom wicked Joash slew 2 Chron. 14.20 22. had so well principl'd her Son Hezekiah while he was young and under her Inspection and Tutorage that he did that which was right in the sight of the Lord like David his Father ver 3. both in sincerity of heart and in integrity of life And no sooner was he got into the Throne but his first Care was to Rectify and Reform Religion which had been notoriously Deformed in his Father Ahaz's days Whereupon our learned Gattaker makes an excellent Annotation saying Hezekiah most piously and prudently observed Hippocrate's Rule Si quid moves à principio move Apho. 2.29 for 't is said when he began to Reign then he began to Reform in the first Year of his Reign and in the first Month 2 Chron. 29.3 N. B. and in the first day of the first Month ver 17. he began his Reformation As all wise Persons observe wisely the Spring of the Year which is a Spring of Nature to be the most opportune Season for Purging their Natural Bodies So all prudent Princes prudently improve the Spring of their Reigns for reforming Religion redressing of Grievances c. as the aptest opportunity for such Enterprizes because Impressions may then be made more easily upon the Minds of the People and such as will last the longer saith the Lord Bacon c. Remark the Third Is Thirdly upon his Actions in Particular as they are said to be Right in God's sight in General ver 2. Mark 1. He opened the Doors of the Temple 2 Chron. 29.3 which his Father Ahaz had prophanely shut up 2 Chron. 28.24 and he Repaired them that were grown Rusty and decayed for want of use c. and other decayed parts of it Here is a blessed Pattern Mark 2. He Assembles the Priests and Levites makes an Elegant Oration to them full of Faith and Piety in every Passage wherein he lays his Royal Command as from the Lord upon them for the Sanctification of their Persons 2 Chron. 29.4.5 6 7 8 9 10 11. Herein his Prologue is very Pathetical and his Proposal is confirm'd by Cogent Arguments drawn both from Peril in neglecting as their Predecessors had done to bring great Plagues upon the Land and from Profit in performing their Duty their Reformation might procure God's Reconciliation ver 10. But his Epilogue ver 11. is much more Emphatical calling them his Sons tho' many of them might be Elder than himself but his Office made him their Nursing Father as Isa 49.23 saying Be not Negligent This is a good Memento for Ministers who ought first to Sanctifie themselves seeing they are set apart to Sanctifie other Persons and things Mark 3. He put the Priests and Levites when Sanctify'd upon the Purgation of the Temple 2 Chron. 29. ver 12 to 19. They brought forth all Vncleanness all Idols Trinkets Trash and Trumpery which his Idolatrous Predecessors had brought into the House of God to Prophane it yea and the Altar of Damascus which his Father had most prophanely set up in God's Temple justling out God's Altar out of its proper place into a by corner as before All polluted things they found there leaving nothing behind as a Nest-Egg to give the Hen of Idolatry any hope of a desired Day for returning they cast all into the Town-Ditch and into Tophet saith Grotius the fittest place for them Mark 4. Hezekiah then gave a New Consecration and Dedication to the Temple ver 20 to the end of 2 Chron. 29. Note here principally 1. in how small a Tract of Time what a deal of Trash may be Contracted Jotham Predecessor to Ahaz is commended for his endeavours after Reformation Ahaz succeeds and brings in so much Pollution into God's Temple as took up Sixteen Days to carry forth ver 17. tho' many hands of Zealous Priests and Levites c. were employ'd to purge it out Note 2dly in this Purging of the Temple which Hezekiah performed in the beginning of his Reign it may well be supposed saith Dr. Lightfoot that the Copy of Solomon's Proverbs was found mentioned Prov. 25.1 and was transcribed by some of Hezekiah's Servants out of the old Manuscript which probably was much soiled with Time and Neglect Solomon had his Thousand out of this his Vineyard of Three Thousand Proverbs 1 Kin. 4.32 and these Men of Hezekiah not only found but also communicated the Fruit thereof Cant. 8.12 N. B. 'T is good for Men to be labouring what they are able for the Glory of God and the good of others tho' it be but a Copying out another Man's Labours and preparing it for the Press and publick Service 'T is honest to be a Second or a Third saith Tully in following one that is first in good things Note 3dly Hezekiah's Zeal for God's Glory whose Father 's short Reign had so filled God's House with Filth His Son here rose early ver 20. and could not rest till he had Reformed all that was Deformed calling a Parliament here for that purpose Oh pray for such Ready Religious Reformers in our Day seeing Antichrist hath had so long a Lease Ahaz raigned but Sixteen Years 2 Kin.
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
4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
Kingdom of Persia Remark the Second Hence Daniel nameth only Darius his settling the Kingdom consisting of 120 Provinces over which he set 120 Princes whereof Daniel was Chief c. Dan. 6.1 2 3. and this he did with all expedition even immediately after the Conquest of Babylon within the compass of that Year saith Dr. Lightfoot for which Haste Junius renders this Reason because he was now come to his Old Age which is call'd an Evil Age Eccles 12.1 and desir'd to see some Settlement before he died Josephus saith that Darius carry'd Daniel from Conquer'd Babylon along with him into Media out of his great Veneration to him because 1. He had foretold the fall of Belshazzar c. for which cause Nebuchadnezzar had favour'd Jeremy Jer. 39.11 c. 2. He saw in Daniel a Right Noble Spirit even the Spirit of the Holy God And 3. Because himself was now Old and unfit for Government and therefore Darius took Daniel along with him for his Assistance Jos Antiq. 10.12 N.B. 1. We read how Daniel Prophesied in the first Year of Belshazzar Dan. 7.1 c. of the four Monarchies which he calls Beasts because they were all Beast-like unruly troublers of the World especially of the Church in the World The Jews thought that when they saw the first Beast the Babylonian Kingdom destroy'd and themselves in hope of returning from Captivity they might enjoy sublime Peace and God's Plenty after their Return To this Daniel saith Nay in a plain Denial saying Three Beasts were yet to follow in troubling them and this Prophecy he wrote in Chaldee for a Caution to the Chaldees but Belsbazzar would not be caution'd but by Pride and Profaness ruin'd himself and all his N.B. 2. Daniel after that first Year of Belshazzar Prophesies again in his third and last Year Dan. 8.1 c. Now was Babylon closely besieged therefore Daniel could not be corporally at this time in Shushan the chief City in Persia but in Vision only ver 2. saith Maldonate tho' Josephus saith it was in Ecbatane a prime City in Media In this Chapter Daniel Prophesies how the Grecian Goat should destroy the Medo-Persian Ram as he had done the Babylonian and how in the 137th Year of the Grecian Monarchy when the Transgressions of the Jews are come to the full a little Horn should arise out of Alexander's Successors namely Antiochus Epiphanes which would cast down the Doctrine of Truth and its Professors to the ground prospering in such Practices for a little time which as Christ himself that Palmoni Hammadabbar or Excellent Speaker or Wonderful Numberer ver 13. Interprets to last not all out 7 Years which was much less than their 70 Years Suffering in Babylon for 23000 Natural Days of 24 Hours do but amount to Six Years Three Months and Twenty Days so Gracious was the Messiah to put so timely a period to his Peoples Sufferings at that time in their own Land ver 14 20 24. but the Prince of Princes against whom he Warreth shall at the end break him in pieces by laying a loathsom Disease upon him and so wrap him up without the hands of Man in the Sheet of Shame v. 25. This Prophecy Daniel writes in the Hebrew Dialect and all the following Chapters to the end of this Book because these all concerned the Jews to know as before he had writ in the Chaldean Tongue from the 2d Chap. ver 4. to this Chap. the 8th because it concern'd the Chaldeans c. This sad Vision made Daniel Sick out of Sympathy with Sion yet prudently he restrain'd his Sorrow and rose up to do the King's business ver 27. Which words make it manifest saith Polanus out of Calvin that Daniel was not now in Persia but in Babylon executing the Office of that Triumvirate or Chief of the three Princes who had the oversight of the 120 Governours whom Darius had plac'd over his 120 Provinces whose Accounts Daniel took both of Tribute and Affairs with his other two Co-partners N. B. 3. Darius being enamour'd with that excellent Spirit of Prophecy Prudence c. he beheld in Daniel design'd to preferr him over all the Princes and Presidents and to commit to him the Government of the whole Realm when he found himself disenabl'd for it by his Old Age Dan. 6.3 This singular Promotion of Daniel conceiv'd to be presently after the Conquest of Babylon and Settling of the Empire made this Holy Prophet a most obnoxious Eye-sore and object of Envy to all the Princes and Presidents who hereupon Club their Wit with the Devil as well as one with another ver 4. to find some fault in the Management of his High Matters that they might impeach him of High-Treason say Grotius and Vatablus and so take him out of their way but they failed in this Impious Project Remark the Third Is hereby Introduced No sooner had God promoted Daniel thus High for the good of his Church in her low Estate still in Babylon to have such a Friend in the Court as this prudent Prophet to Plead for them but presently the Devil imploys all his Imps and Instruments to Remove him out of the way and when they could find no Treason in him as to his Service of Man saith Grotius they resolve to find it in his Service of God They lay their Plot to destroy Daniel but God over-shoots the Devil in his own Bow Mark 1. Those Plotting Princes do Request of this King Darius to Establish a Royal but a most Irreligious Statute That whosoever shall ask a Petition of any God or Man for 30 days save of thoe O King he shall be cast into the Den of Lions ver 5 6 7 8. This Act of Vniformity by an Vnalterable Decree is the Plot. Mark 2. This too facile Old King now in his Dotage was easily overcome to pass this Act and to Sign it with his Signet Manual because saith Capellus it was accommodated to his ambitious Humour now flush'd up with his new Conquest of Babylon he can now swallow down Divine Honour done to him beside saith Junius this would exalt him above his Corrival Cyrus c. Mark 3. When Daniel understood what was done ver 9. hearing it proclaim'd He left the Court as unwholesome Air to breath in and retiring to his House he comfortably converseth with his God his Windows being ope as his Custom was ver 10. and this Custome he would not break in shutting his Windows now either to the scandal of the Weak or scorn of the Wicked who watched him and would have charged him with Dissimulation if he had shut them c. Mark 4. These Watchers found Daniel thus praying upon his Knees The Sun shall sooner stand still in Heaven than Daniel will stop his praying to his Father in Heaven Who can stand before Envy Prov. 27.4 those envious ones had now got matter enough they come with full Mouth to accuse Daniel to Darius ver 11 12 13. they call him in
Dust and Silver as the Stones of the Brooks Job 22.24 The Second Part of this Chapter is the Effects of this damnable Design Remark the First The King 's foolish Generosity to Haman his grand Favourite ver 10 11. for without the least Consideration he grants Haman his bloody Motion immediately and more than so as the Sequel doth sufficiently demonstrate Mark 1. The King could in the Case of Vasthi consult with his Counsellours and referr the matter to their Determination Esth 1.13 to 22. and in the Case of the two Traitors that conspired to kill him he could make Inquisition and do Justice with Deliberation Esth 2.22 23. yea and in the Case of Haman afterwards though he was most deeply displeased with him yet would he do nothing rashly against him till he had taken a turn in the Palace-Garden and considered with himself what was best to be done Esth 7.6 7 8. Mark 2. But here upon the first Suggestion he gives his Royal Signet to Haman thereby Authorizing him to do what he listed as Gen. 41.42 1 Kings 21.8 and particularly to murder so many thousands of Innocents without hearing them speak for themselves c. this was done more like a bruitish Barbarain than a just Judge ruling in the fear of God 2 Sam. 23.3 never considering how every drop of their Blood would cry with a loud Voice up to God for Vengeance against him Gen. 4.10 1 Kings 9.26 Matth. 22.7 Mark 3. Moreover the King gave to Haman not only the Lives of a Million of Innocent Jews but also the ten thousand Talents which he had proffer'd to him and which Haman probably purposed to raise out of the Spoils of the murthered Jews all this vast summ is remitted and returned back again as a Royal Donative to this wretched Favourite Mark 4. How rightly is this Haman branded with this Mark of Ignominy Tsorer Hajehudim the Oppressor of the Jews as Junius renders it having both a Will and a Power to crush them and perhaps he glory'd in this Title and as an Amalekite he was one of the deadliest Enemies that ever the Jews had both in Inclination in Resolution and in Power to perform his purpose had not the All-powerful God stepp'd in to prevent him That Wrath of Man which turns not to the Praise of God He will restrain Psalm 76.10 Pilate Acted by a borrowed Power John 19.11 which cannot match the lending Power c. Remark the Second Then all haste was made immediately upon this grievous grant the Decree was writ not in Black but in Blood c. Mark 1. Those Servile Souls the King's Secretaries write what Bloody Haman did Dictate to them in the King's Name right or wrong and Haman Seals it with the King's Signet and all in haste lest the King should alter his Mind either by his Clemency or by the Perswasion of any of those over officious Officers shewing him the Iniquity of it Mark 2. The Day of Sealing and sending forth this Bloody Edict was the thirteenth Day of the first Month ver 12. this was soon after Haman had done casting Lots to find out his lucky Day ver 7. which no sooner had he found though it was very long to it even almost a whole Year from the first Month to the same Day of the twelfth yet Malice lets Haman lose no time he will kill all Ages Sizes and Sexes before hand by Posting away in all haste this Destructive Decree into all the Provinces c. Mark 3. For this Sanguinary Edict was stuff'd full of various Bloody Phrases as Destroy Kill and Cause to Perish c. ver 13. which Haman's malicious Mind made him thus multiply intimating so the Jews were but all made away by any means it much matter'd not with him what way if not by one way then by another N.B. What could the Devil himself have added more to this abhorr'd Cruelty all Jews both Young and Old little Children and Women must be Massacred without Mercy to any one and all done in one Day Mark 4. But this Day of such an universal Slaughter must not be until the thirteenth Day of February next ensuing the Date of the Decree upon the thirteenth of March foregoing that this Black and Bloody Day wherein such unparallel'd Barbarities should have been done at so long a distance betwixt the sending forth of this Decree and the time of its Execution must needs be acknowledged as a special over-ruling Providence of God that before that Time came this Hellish Plot might be prevented as is noted before on ver 7. and as on the one hand it serveth to magnifie the Wisdom of God the Lord God of the Jews so on the other hand it serves to manifest the Folly of this Madman Haman in deferring his Execution so long for little did he know what a Day might bring forth Prov. 27.1 much less above three hundred Days Remark the Third The Promulgation of this Bloody Edict in all the Provinces by the hundred and twenty seven Princes thereof put all the Jews every where scattered and dispersed into a most dreadful Consternation especially those in Shushan ver 14 15. Mark 1. While the winged Posts are flying into all Parts with this doleful Ditty the King and Haman sat down to drink and even to drown the Clamours of Conscience as Cain did by building a City c. Gen. 4.17 so drank Joseph's Brethren Gen. 37.25 instead of weeping for their Wickedness Mark 2. But the Jews in Shushan wept and all those that loved them being Citizens and more desirous of Peace than of War saith Serrarius and fearing how far the Sword once drawn might proceed to put all into Confusion in the whole Kingdom by killing so many Innocents yet did not Mordecai condole this doleful Case without Hope that Deliverance would come some way Esth 4.14 Esther CHAP. IV. THIS Chapter contains the doleful Lamentation both of the Jews in General and of Mordecai and Esther in Particular Remark the First Upon the General Mourning of the Jews ver 3. in every Province and Province Hebr. bekol-medinnah umedinna the one hundred and twenty seven Provinces were all Places call'd Bochim like that in Judg. 2.5 for wheresoever the Debar Hammeleck or Decree of the King came there was Abel Gadol great Lamentings the Jews generally lift up their Voices and wept Mark 1. They greatly mourned 't is not said they murmured much less mutined or meditated revenge against the King and Haman but they calmly and quietly cast themselves down before the Lord. N.B. As sensible of their slothful and sinful neglect in not returning with Zerabbabel into their own Countrey when God had so loudly call'd them crying Ho Ho come forth c. Zech. 2.6 and saying to those dispersed Jews Arise Depart this is not your rest for it is polluted Mic. 2.10 Mark 2. This being as a Bodkin at their Hearts it made them Fast as well as weep and wail which gave Wings to their Prayers
stretâ—h their Liberty so far as they may do oft as 't is said of Travellers over Lincoln-shire Washes go farther than they should A Man must not in some Cases do all that he may by leave do the Jews here did justly observe that Rule of the Philosopher Posse nolle est nobile though they might have slain the Women and Children yet they nobly declined to do so as may be charitably hoped furbishing the Sword of Justice with the Oyl of Mercy and medling only with those that molested them in their heat of Execution But their refraining from taking the spoils of the slain is oft repeated here to their great Commendation Remark the Ninth The Reasons of their so refraining are rendred by Drusius Erpennius Menochius A Lapide Grotius c. As 1. Lest they should seem to be acted by a covetous Desire of enriching themselves by other Mens Goods like Thieves and Robbers rather than by a Zeal of Justice in their own necessary Defence so resolve to Act like God's Executioners 2. They were desirous not to damnifie but to gratifie the King that the spoils of his Subjects might all come into his Coffers and that his Treasury might be augmented by his Courtesie to the Jews 3. They might spare the spoils for the maintenance of those Women and Children whom they had in Mercy spared yet in Justice had slain their Husbands and Fathers 4. To shew a difference 'twixt those that fear God and those that fear him not Therefore they would not deal with their Enemy so ill as it was apparent that their Enemies designed to deal with them had they faln into their hands they intended to destroy them root and branch Chap. 3.9 and Haman is one of those cruel Enemies who said Come and let us destroy them from being a Nation that the Name of Israel be no more remembred Psalm 83.4 5. That they might be like their Father Abraham in their Military Actings who solemnly vowed not to meddle with the spoils c. Gen. 14.22 6. That they might be like God himself who in the midst of his Wrath remembers Mercy Hab. 3.2 7. Mordecai had admonish'd them how ill Saul had sped with his spoils of Amalek so Aohan with his Wedge of Gold and Babylonish Garment c. His Wedge of Gold served only to cleave his Body and Soul asunder and his Babylonish Garment proved his winding Sheet For these Reasons the Godly Jews would not desile their Fingers with the Spoils of their cursed Foes N.B. Lest they should be justly taxed for that for did Sin of Covetousness which is call'd Idolatry Col. 3.5 and so unbecoming the Saints as it may not so much as be named amongst them Eph. 5.3 and some do observe no Godly Man in Scripture is taxed for Covetousness c. The Third Part of this Chapter is the Consequents of all this Remark the First The Godly Jews had solemnly sought God's Favour by Fasting and Prayer in their Time of most eminent Danger Chap. 4.16 17. now having received a gracious return in that sweet Providence of God Turning all things to the Contrary ver 1. God sending from Heaven to save them Psalm 57.3 and altering the Scene all on the sudden with help at a Pinch in a glorious Deliverance Now the Feast of Purim is instituted wherein most solemnly they might Praise God their Deliverer ver 17 18 19. for his turning their Sighing into Singing their Sadness into Gladness their Mourning into Musick their Tears into Triumph and for his bringing them from the Jaws of Death to the Joys of Life c. Remark the Second The Time when they kept this Thanksgiving Day Namely the very next Day after their Deliverance N.B. They would not defer it so much as one Day longer but did strike while the Iron was hot and while the Sense of God's matchless Mercy lay with both weight and warmth upon their Hearts They durst not disobey God's Command Slack not to pay thy Vow c. Deut. 23.21 Now now David pays his Psalm 116.18 for God may construe Delaying for Denying Hag. 1.2.4 yet this must be observed that the Jews in the Country who lived in unwalled Towns but had God to be a Wall of Defence to them ver 19 kept their Feast upon the fourteenth Day at the same time while the Jews in Shushan were destroying the remainder of their Enemies that could not be caught upon the thirteenth Day therefore were they in the City constrained to keep their thanksgiving upon the fifteenth Day for till then they had not rest c. Remark the Third The Manner and Matter of their keeping their thanksgiving Days by the appointment of Mordecai Mark 1. Mordecai the good Magistrate writes the Letter of Injunction to injoin all the Jews in a strict Observation of both the fourteenth and fifteenth Days yearly for themselves and Posterity ver 20 to 29. The Apocrypha calls it Mordecai's Holy Feast 2 Mac. 15.36 and Drusius saith the fourteenth Day was call'd Festum sortium minus the lesser Festivity of Lots and the fifteenth Day Festum sortium majus the greater Festivity of Lots c. Mark 2. As Mordecai was the Author so the Manner of managing these Festivals was with solemn Sacrifices of thanksgiving to the Lord for this marvelous Salvation and though they were far from the Temple where their Sacrifices should have been offered according to God's Law so could not do what they ought yet well knowing they ought to do what they could in paying their Vows of Praises to the most High even the Calves of their Lips Hos 14.2 this was accepted Psalm 50.13 14. Mark 14.8 for a reasonable Service Rom. 12.1 and they feasted also exhilarating and chearing up their Spirits which had long laid low with a liberal use of Creature-Comforts sending Portions to the Rich out of Courtesie and to the Poor out of Charity Mark 3. The Matter of their Devotion upon those two days was in General they consecrated this Time as an Holy Rest unto the Lord wherein to testifie their thankfulness to him for his so lately and miraculously restoring to them their Lives Liberties and Estates more particularly in reading this History of Haman and repeating among themselves this signal Deliverance in all the stupendous steps of it such as were Haman's Lot casting Esther's supplicating Ahasuerus's reading the Chronicles Mordecai's advance thereby c. Osiander's Opinion is that the Jews spent the fourteenth Day in Fasting and Mourning as a memorial of that desperate danger they had been in and the fifteenth Day in Feasting and Gladness for delivering them from so great a Death Psalm 30.11 2 Cor. 1.10 Remark the Fourth A second Letter is sent supposed at the return of the same time the next Year signed by Queen Esther as well as by Prince Mordecai to confirm those Days of Purim a Name notable to inmind the Jews of their noble Deliverance and to perpetuate the Memory of that Mercy unto all
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
Christ gives some signs of Redemption drawing nigh Luke 21.28 and the Lord laughs when He lets the wicked see that their Day is coming towards them Psalm 37.13 that which is for Terrour of the Wicked must be for Comfort to the Godly the Destruction of the former is the Salvation of the latter and both these are making haste every Day in their coming nigher and nigher Every Year Month Week Day and Hour they make nearer approaches Whoever expected Christ's coming into the World before this fulness of Time were disappointed He then came when but four or fewer look'd for his coming God oft stays so long that he hardly finds Faith on the Earth Luke 18.8 till Men have done expecting And then doth God do things they look not for Isa 64.3 As Jacob said to Laban Give me my Rachel for I have served my Time Gen. 29.21 So when we have fulfilled our Days we may say to God Give me what thou hast promised He will not cheat us as Laban did him when the Time comes Secondly And more Particularly beside this General Term aforesaid the Time of Christ's Birth is described in Scripture to be 1. In the last Days Isa 2.2 c. to wit about the four thousand Year from the fall of Adam 2. At the Expiration of Daniel's seventy Weeks Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity making in all four hundred and ninety Years 3. When the Scepter departed from Judah Gen. 49.20 for Pompey the Great had lately subdued Judea to the Roman Government and reduced it into a Province 4. In the Days of Herod the King Matth. 2.1 At that time the Scepter was newly departed from Judah and Herod an Edomite was made King of that Countrey 5. When Augustus Caesar the Roman Emperour caused all the Roman World to come and be Taxed Luke 2.1 from which express Histories many hidden Remarkable Mysteries do naturally manifest themselves As First It was the good Pleasure of God that Christ should not be born either sooner or later than in the last Days so many Ages from the beginning of the World This very Consideration of the Time of Christ's Birth conduceth greatly for the Confirmation of our Faith For thus we may well argue if God who upon the fall of our first Patents made a Promise to them of their Restoration by the Seed of the Woman but deferred it for about four thousand Years and yet accomplished it at length to the very full It necessarily followeth that though there be many Divine Promises Recorded in Scripture such as the Conversion of the Jews the fulness of the Gentiles the pulling down of Babylon the Building up of Sion the Resurrection of the Body and Life Everlasting c. None of which are yet accomplished yet God in his good Time will as surely bring them to pass as all former performances now be Thus the accomplishment of all things past should assure our Hope concerning things to come Christ will certainly come again and restore all things Acts 3.19 21. The Second Mystery hence is to signifie How exact God is in fulfilling his Prophecies and Promises for Christ came in the Flesh as the true Shilo at the very Time foretold by the Patriarch Jacob when the Crown was taken from Judah and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau All Scriptures either have been or shall be fulfilled Matth. 5.18 and 13.14 and 24.34 and 26.54 56. Mark 14.49 and 15.28 Luke 4.21 John 13.18 and 17.12 c. As sure as Christ hath had his State of humwiliation so sure he will have his State of exaltation Joâ— â—â— 25 26. Acts 3.17 19. 1 Cor. 15.24 Revel 11.15.17 and many more N.B. Note well God's they shall all surely be accomplished The Third Mystery hence is as Christ came then when it was the worst with the Jews their Kingdom was at the lowest ebb a stranger was King over them So Christ will come now when things are most deplorable and desperate Then is his time of manifesting his power and goodness Deut. 32.35 35. Isa 59.16 63.5 c. As Joseph found his Brethren in Dothan which signfies defection so Jesus found the Jews under a sad defection when he came scarce were there four or fewer found among them that waited for the consolation of Israel as before yet then among the poor Gentiles a plentiful Harvest a very great number of Elect were ready ripe Mat. 9.37 Luke 10.2 Joh. 4.35 But still the Estate of the Jews was at low water mark it is not a time for Christ to come till Herod be King till things be at the worst and we hopeless as well as helpless All the Wine must be spent before Christ would put forth his power of turning Water into Wine Joh. 2.3 9 11. So of turning our Water of affliction into the Wine of Consolation which we with old Simeon do long for Luke 2.25 Lazarus must be dead four days and stink before Christ came to raise him up John 11.17.39 and the Disciples must be tossed with the tempest raised by the Prince of the Air all the night long till the Morning Watch before Christ came to calm the Sea and to quiet the storm Math. 14.24 25. Where Man ends there Christ begins c. The Fourth Mystery hence is the Prince of Peace came into the World when all was at peace throughout the World and the Roman Empire in its greatest Grandeur to fulfill the Prophecy Dan. 2.44 Where it was foretold that God would set up another Kingdom in the days of the Roman Kings that should batter break down and destroy all those Kings which Kingdom should stand for ever Therefore though we be Citizens of other Cities and Subjects of another Kingdom yet should we with the Penitent Thief on the Cross all desire Christ to remember us when he comes into his Kingdom and to be made Subjects of that Kingdom which will waste all others and it self never have an end The Fifth Mystery hence is To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man but also that heavy Tax of the wrath of God as he bore our sins Isa 53.4 5. As Abraham took the wood wherewith the Asse was loaded and laid it upon his Son Isaac Gen. 22.6 so we were the Asses that were burthened but God took off the burthen laid it on his Son Jesus to Pay all and to bear all for us Oh! how ought we to love god and Christ for this and never murmur whatever we are Taxed for him in our Names Purses or Persons N.B. Note well 1. The glad tidings of Christ's Birth came from God not for his but for Man's need 2. God could have found out other ways of reconciling Man to himself but this way was instituted as Jordan not Abanah and Pharpar though of greater Name Fame and Stream or Current for the only
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â—0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ— such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and