the Man rather than burn with Lust takes God's Remedy in Marrying though a Levite and in Bondage and for any thing he knew was like to beget Children either for Slavery or Slaughter we must do our Duty and leave the Success to God the Woman now very old having a Daughter Miriam able to watch Moses her Brother when cast into the River was one of those lively Women Exod. 1.19 that had Lady Faith for her Midwife which deliver'd the grave of her Dead Children Hebr. 11.35 much more the Womb of her quick and living The Voice of the Lord makes the Hinds those girtest of Creatures to cast forth her sorrows with Joy Psal 29.9 Job 39.1 2. No less than Faith could possibly be the stay and support of Jochebed in her Travelling Throws for supposing her Burden she was bringing forth to be a Male then must she think of his Birth and Death both together whereas the Travels of other Women are mitigated with Hope and countervailed with Joy of a Manchild being born into the World Joh. 16.21 but alas her Pains in Travel were doubled in her with Fear it should prove a Male the Remedy to others must be a Malady and matter of Complaint to her yea the very crying of her New-born Child she might justly fear would call in some Cut-throat and Male-murdering Egyptian She brought forth Moses and when she saw he was a goodly Child Exod. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Act. 7.20 having a Divine Beauty upon him or as some read it fair by God as if God had in some singular manner put an extraordinary splendour upon the Child When the Mother saw this her beautiful Babe she would have given all the Substance of her House to save the life of her Son she hides him three Months in her House as she had hid him nine Months in her Womb and when her House could hold her hidden Treasure no longer no more than her Womb had done she gives him a third hiding in an Ark of Bulrushes Exod. 2.3 This the Apostle calls not an act of natural Affection only but an act of Faith also and commends the Father for it as well as the Mother who was the principal Agent because he consented to it as Saul did to Stephen's Death Act. 22.20 and concurred with it both of them trusting in God's blessing their means of hiding to their Sons Preservation Hebr. 11.13 fearing nothing of the King's Command This is Remarkable the Lord marked what them Faith had but not what their Faith wanted for it was only a weak Faith they had only Faith in hiding Moses three Months and when that term was expired their weak Faith cast him then out upon the Waters where Man ends God begins and becomes Moses's Keeper The Second Remark is concerning Moses's Person as before his Parents who was famous for his Birth Life and Death First For his Birth Moses was famous in many fair Circumstances not only for his own fairness and comely features forementioned wherewith he was Born as a presage of great Undertakings and whereby as by an Instrument first his Parents were moved to hide him in faith of his Safety and then Pharaoh's Daughter was moved also to have Compassion on him and to save him from being Drowned Exod. 2.2.6 But likewise 1. That he was Born as another Isaac of Jochebed when she was very old as Isaac was of Sarah yet one of the lively Women that brought forth this fair Son without the help of those Midwives which had the cruel Decree of the King to slay all the Males at their Birth 2. He was Born as another Enoch who is call'd the Seventh from Adam Jude ver 14. as Heber was the Seventh from Henoch and Isaac the Seventh from Heber All excellent ones among ordinary Men as the Sabbath is among the Six ordinary Week-Days and famous in their Generations So was Moses Born the Seventh from Abraham and as Enoch walk'd with God so did Moses and as Enoch was a Prophet and a Preacher of Righteousness so was Moses also 3. Like a new Noah who was saved by an Ark Moses was accordingly saved by an Ark of Bulrushes when but three Months old He lay floating upon the Waters as Noah had done in the Deluge and had there the Hidings of God's Power Hab. 3.4 When neither any Friend of his nor his own Parents dare own him then God doth Challenge his Custody and indeed never was Moses safer even while All the Tribes of Israel pitch'd their Tents about his Tent than he was at this time of Danger when the Lord himself took care for his Deliverance 4. Moses like our Blessed Messias could not be hid Mar. 7.24 this New-born Child could not be hid in the House wherein he was Born nor lay he long hid in the Ark by the Rivers Brink for by the over-ruling Providence of God Pharaoh's Daughter was brought forth to Bathe her self in the River as she designed but as the Lord order'd it she was brought thither to do what she little dream'd of namely to Discover and also to Deliver the Child from perishing Exod. 2.5 6. She saw the Ark bid her Maid fetch it We none of us know what God hath to do for us when we go abroad The beauty of this weeping Babe and its singular fairness far beyond the Egyptian black hew discover'd it an Hebrew and moved her Bowels of pity to it Miriam Moses Sister saw all those passages afar off with a glad Heart hastens thither and offers her Service to Hire a Nurse for the Child which was its own Mother whom the Princess pays nobly for Nursing her own Child Exod. 2.7 8 9. the Nurse usually expects not Wages from the Child but from the Parents Thus all Pastors when their People prove unkind or unthankful must look up to the Father of their People in Heaven Here God out-bids Jochebed's Hopes as well as her Fears She would have given all she was worth for the Child's weal a little before this and now she shall have the pleasure of Nursing it her self who could have been well enough pleased a Stranger of the Egyptian Women had been a kind Nurse to it and Royal Pay too yea and all this with Authority Thus God rewarded the Faith of Moses Parents in their not fearing the King's Commandment Hebr. 11.23 because it was Unjust and Impious The Duties of the second Table must yield to those of the first They durst not incur the Danger of a Sin to avoid the Danger of a Mischief better Obey God with whom we must live for ever than Man with whom we must stay but a very little time said Antigona in Sophocles we ought to obey God rather than Man Act. 4.19 and 5.29 and Dan. 3.18 and as God rewarded their Piety so he did their Godly Policy Religion allows something of the Serpent as well as of the Dove lawful Policies have from God not only liberty in the Use but his
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
go to a Land like their own Land and therefore he Harpoth much upon that one String Hearken not to Hezekiah ver 31.32 Mark 3. He sets on this insolent and insulting Insinuation with an Argument ab impossibili that it was impossible for Hezekiah's God to deliver them out of the King of Assyria his Masters hand which he proved by reckoning up all the Gods of many Countreys that his Master bad mastered ver 33 34 35. How much less shall your God c. 2 Chron. 32.15 oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities as were the Work of their hands who worship'd them and saying Seeing I have destroyed so many Nations and some stronger than Judah is in despight of all their Gods 't is not possible that your God should better defend you than their Gods did them 2 Kings 19. with 2 Chron. 32. Isa 36. and 37. The Second Act in this Comedy follows here with sundry Remarks as First How this Oration of Railing Rabshekah was received 1. By the People whom he spake to on the Walls Chap. 18.36 They held their Peace for so the King had commanded them lest they should betray their own fears give Advantage for his farther progress and provoke him to belch forth more of his black Blasphemies 'T was an high piece of Prudence to say nothing which was the best way to stop his foul and full-opened Mouth No Answer was the highest Affront to him and their Silence was his Punishment thereby that Sulphurous Flash became extinct in its own Smoak only leaving an odious Stench behind it whereas their Answer might have been as fresh fewel to that Flame and whereas their Calmness could not but be a Torment to Rabshakeh when he saw the Vanity of his Attempts in seducing them from their Allegiance to Hezekiah 2. By the three Embassadors who returned to the King with their Cloaths Rent ver 36 37. and Isa 36.22 which was the manner of the Hebrews when they heard any Blasphemy the worst of which had been occasion'd by their speaking to him therefore neither the People nor they would answer him one Word more but turn their backs of him and return to the King 3. How it was relish'd by Hezekiah 2 Kings 19.1 Isa 37.1 he hearing a Relation of all Rabshakeh's Railings and much more added of the same Bran by Senacherib's Servants 2 Chron. 32.16 He Rent his Cloaths also and put on Sackcloath and went into the Temple to pray c. that in solemn Prayer he might turn Senacherib over to the Lord of Hosts who soon took him to task with a Vengeance afterward c. Remark the Second And lest his own Prayers should not prove prevalent enough Hezekiah procures the Prayers of the Prophet Isaiah who as Caussinus saith was Nephew to King Amaziah one that was at first a Prince good enough under whom this Prophet pass'd his Youth c. In Order hereunto as his first step had been into the Temple when so deeply concern'd â—iso his second step he took was his sending Eliakim c. to Isaiah ver 2.2 Kings 19. and instead of Joash he sent the Elders of the Priests for a more effectual success all cloath'd with Sackcloath and gave them this Message T is a day of Rebuke and Blasphemy c. ver 3 4. Mark 1. In this Message he mentions not so much God's Rebuking them so sorely for their Sins as the Molestation they now met with from Senacherib whereof he complain'd not of God who did justly but of the Assyrian that did unjustly and provok'd God with his Blasphemies Mark 2. He useth a Parabolical Speech Children are brought to the Birth c. wherein Junius observes that Hezekiah compares himself and the Church to a poor Travelling Woman in great Extremity his Subjects to the burden in the Womb and the Extremity of their Danger to the Difficulty of bringing forth as if he had said neither can my People help themselves nor can I deliver them Or as others are of Opinion Jerusalem besieged is this Travelling Woman its Inhabitants the Infant in the Womb the pressing straitness of the Siege is the pains in Travel the Jews weakness is the inability of the Women to bring forth c. The Sense of the King 's complaining Message in this Metaphorical dress in a Word is this Hezekiah tells Isaiah that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel 2 Chron. 32 1. but now are we hindred from compleating it by this insolent Assyrian who puts us to new Pains and Perplexities at the hearing of their horrid Blasphemies and now closely besieging us so that we are brought to the utmost Extremity of Danger and are utterly unable to help our selves both in removing what doth hinder and in applying what may help the Work of Reformation we humbly put all into God's Holy Hands that our Extremity may be his Opportunity Mark 3. Hezekiah looks upon Isaiah as a Man of God and as another Jacob who had Power with God and with Men and could prevail Gen. 32.28 Hos 12.4 and therefore he intreats the Prophet whom he knew could do much with God to improve his utmost Interest at the Throne of Grace for them in this extream Exigency and earnestly to implore Heaven's help at this dead lift saying Lift up thy Prayer Venashatha Tephillah Heb. ver 4. which signifies Pray to thy utmost strive and strain set Sides and Shoulders to this lifting Work tug hard and bestir thy self all thou can and in so doing we doubt nothing of it but can be confidently assured God will confound these Blasphemers whom he hath heard and spare the poor Remnant that was left now when the ten Tribes were carried Captive Chap. 17.3 6. and many of the Jews now destroyed Chap. 18.13 and many fled for fear Remark the Third Hezekiah's Messengers deliver their Master's Message ver 5. and Isaiah by them returns his Answer ver 6 7. Wherein Mark 1. How ready the Lord was to Comfort those that mourn'd Matth. 5.4 and to send Cordials for reviving his disconsolate and dejected Servants with all Expedition The Eyes of the Lord are every where beholding the Evil and the Good Prov. 15.3 â—â—â—saw both the Haughtiness of Senacherib and the Humility of Hezekiah the Rage and Malice of the former and the Faith and Hope of the latter so God presently prepares a Plaister for the Prophet to apply c. Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngsters so the Hebrew signifies the Boys or Bullies so are they call'd by way of Contempt because they made Jehovah no better than an Idol there being many that both assisted Rabshakeh and consented to his Blasphemy Chap. 18 17 18 35. Mark 3. Hinneni Nothen Bo Ruach Hebr. Behold I will send a blast upon him ver 7. here God espouseth Hezekiah's quarrel and appropriates it to himself the
wicked person nor to Pilute or Herod c. nor had they tydings sent them from the Angel thereof though that probably might have convinced them of their sin but they had rendred themselves incapable of those Priviledges both were done to his Disciples who wereprâ—e ordained for Witnesses Acts 10.41 The Benefits of the Church belong only to the Church Note Those Seven Apostles here must have the Blessing of Christ's Seventh Appearance though they had seen him before that they might be more firmly confirmed in this great Truth which 1. Demonstrated the Divine Nature of Christ Acts 2.24 and Rom. 1.4 which 2. Makes good all the Benefits of his Passion Though David saith What profit is there in my Blood Psal 30.9 Yet is there great profit in Christ's Blood improved by his Resurrection Note Which 3. Is the ground of our Resurrection 1 Pet. 1.3 Christ is Feoffee in Trust for us 〈◊〉 his Resurrection was not only Personal of a particular Man but it was of a publick Person in our Names whom he represented therefore is he call'd the first fruits of the Resurrection as before which sanctifies the whole Crop Ours are but the Appendices of his Resurrection As all Joseph's Brethren shared in his Advancement and all the Jews in Morâ—â—câ—â—'s 〈◊〉 â—odo we sâ—â—â—re in his Note And which 4. Is a special and powerful means to recover us from the swoonings of our Faith both as to our selves in particular and as to the Church ingeneral 1. As to our selves Rom. 6.8 11. There is a spiritual power in Christ's Death to kill sin and in his Resurrection to quicken Grace Faith is the Heliâ—â—rope of Sun-flower that follows this Sun of Righteousness If he be absent Faith saints fails flagged and flattens presently Jacob's Soul was sad for seventeen years at the Joss of Joseph but when he heard that Joseph was alive this revived him Gen. 45 2â— 27. and so should it revive us that our Jesus is alive c. Rev. 1.8 18. And as 2. To the Church could Elisha raise to life a dead Child and cannot Christ do as much for a dead Church Note No wonder then if a Truth of so great importance were so greatly proved by so many Appearances and that to one and the same persons at several times c. The Angel that said to the Women Go quickly and tell his Disciples that he is Risen c. began with this demonstration for proving the Touth of his Resurrection Behold he goeth before you into Galilce Matth. 28.7 and Mark 16.7 The Angel Argues a signo ad signatum from the sign to the thing signified If he be going and upon his Journey then it necessarily follows he must be Risen indeed And thus was this Truth of such vast consequence carried on and continually demonstrated by manifold manifestations of himself to his Disciples both before this and now and after this also So that there might he left no room of doubting thereof in any one of these that were to be the appointed Witnesses c. And sure I am Thomas had need of this for his fuller confirmation and so had Peter to whom Christ had something of great weight to say verse 15 16 17 c. The 4th grand Remark is the occusion which our Lord took for manifesting himself to those Seven to whom he had taken several occasions to shew himself before this The first Adam died and we hear no more of him Job saith If a mas die shall the live again Job 14.14 no surely not till the Resurrection day But so it was not with the second Adam 't is true indeed he died but he lived again Rev. 1.8 18. And we hear of him again and again This is the seventh time of tidings that he was alive the occasion whereof was this Peter said to the other six I go a fishing John 21.3 They all comply to the motion and concur with him here was concord in one work which made them more capable of Christ's company Note But the Question is Whether the work they are agreed in were good if not agreement in Evil is rather Conspiracy than Concord and this is the more doubted 1. Because Christ had called them to leave their Fishing-Trade and to become Fishers of Men Mark 1.17 And 2. Because Christ had told them He that putteth his hand to the plough must not look back Luke 9.62 Answ 1. This Fishing work was no unlawful or dishonest Imploy but well reputed of among the Jews It had been an unlawful looking back indeed had Matthew returned to his work of a Publican Mary Magdalen to her former Lasciviousness c. But this catching of Fish was a work lawful in its own nature Answ 2. They had now nothing else to do for though they were made Fishers of Men yet were they not yet sent out nor yet furnished with the extraordinary Gifts of the Spirit to inable them for the Publick Ministry Answ 3. They had now no other way for supplying their own wants having lost their Lord who had hitherto made provision for them As they were Tania mont yet forbid to Preach by being bid to tarry till the Spirit came So they were forbid to be idle They that will not labour either in the sweat of the brow or brain shall not eat Thus Paul sometimes wrought to supply his present necessities 2 Thes 3.8 10. All these Seven therefore went on fishing with a good mind and fished all the night but with bad success for they could catch nothing This was the providential occasion Christ takes to make himself both the better known and the more welcome to them for had they caught any thing his presence and power in the ensuing Miracle of the sudden and so plentiful success had not been so perspicuously and plainly evident Beside it teacheth Note That man's diligence as Solomon saith Prov. 10.4 with 22. without God's blessing is insignificant and unsuccessful All the labour and toil of Man is vain unless God bless it with success Psal 127.1 2. Gen. 11.7 8. Hag. 1.6 9. Unless God stop the hole of the Bag at the bottom with his blessing let Men labour never so hard all runs out Deut. 28.13 c. Were we not thus exercised we should neither beg God's Assistance nor acknowledge his Blessing Note Thus it had been once before They had toiled all night and caught nothing Luke 5.5 Where Christ paid them plentifully for his fare in his use of their Ship No Man shall lose by him And though the Net-brake there yet the Fishes got not out which doubled the Miracle of their plentiful Draught The 5th grand Remark is the manner of Christ's manifestation He comes in the Morning as is aforesaid as a Merchant or House keeper to buy their Fish and there fore asks them Sirs have ye taken any thing John 21.4 5. He calls to them as one that wanted some Fish for the use of his Family or Store-house He hereby causeth them
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men ☞ Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
in his Advancement to the Highest Honour in Court and Kingdom As to Moses first Argument he saith Jehovah was with Joseph in the Tower-House and extended Mercy unto him and gave him Grace Vaji hen chinne Hebr. gave his Grace in the Eyes of the Prince of the Prison Gen. 39.21 which words import that a Prison cannot keep God from his Servants Christ saith of himself I was in Prison c. Mat. 25.36 to wit in and with my Members to counter-comfort them in all their Miseries It was Gods presence with the Apostles and Martyrs that made their Prisons to become Palaces the Fiery Furnace a Gallery of Pleasure the very Stocks a Musick School which made Paul and Silas to sing Psalms of Praise to God at Midnight when their Feet were fast in the Stocks Act. 16.25 this place of sighing to many Psal 79.11 Let the sighing of Prisoners come before thee was made a place or singing to those Blessed Souls and if the sighing then the singing if the Praying then the Praising of Prisoners do Mount up much more as a sweet memorial unto the Lord as Act. 10.4 ☞ God knows how soon we may be cast into Prisons as Joseph was and as some of us have already been God's presence with us if we be but Josephs hath been and will be our best Cordial and may make us to speak another Language than sighing and sorrowing even the Language of singing and rejoycing that we are accounted worthy to suffer these things at the hands of evil men for doing good duties and what is commanded us of God Act. 5.41 Hebr. 11.36 37 38. with Hebr. 10.34 we should take it for a grace to be disgraced for Christ who during our Durance and Imprisonment of Body can give to us Inlargement of Soul The Joy of the Lord being our strength Neh. 8.10 our bow may abide in strength as Joseph's did here also If Christ do but send the Comforter as he hath promised to do Joh. 14.16 18 26. and 15.26 c. he shall more Encourage than any Oppressor or Persecutor can Discourage Christ's Presence makes a Prison a Paradise therefore saith Christ fear none of these things Rev. 2.10 where he shews how the Devil is limited by God saying Behold Satan in the Justices of Peace shall cast some not all into Prison not into Hell for only ten days but not for ever God will not despise his Prisoners Psal 69.33 Suppose we be shut up close in Prison yea in a dark Dungeon as Joseph was yet God and his Angels cannot be shut out from us for as God was with Joseph so his Angel was with Peter in Prison Act. 12.7 who had a light also shining upon him in that place of Darkness Psal 112.4 though the pleasant light of the Sun Eccles 11.7 be shut out from us yet in Gods light we shall see light Psal 36.9 which maketh Night and Darkness as the Day Psal 139.12 and whereby we may see him who is Invisible Hebr. 11.27 Hence was it that all the Holy Martyrs Gloryâ—d in their Tribulations Rom. 5.3 4 5. finding so much Joy in them Thus the Primitive Apostles found plenty in penury as having nothing and yet possessing all things 2 Cor. 6.10 when they wanted the external affluence of worldly Goods they had the internal Influence of Divine Grace This made them take joyfully the spoiling of their Goods Heb. 10.34 well-knowing they had Treasure in Heaven that is subject neither to Vanity nor to Violence laid up for them This they knew not in Books or by the Report of others but in themselves in their own Experience and in the workings of their own Hearts and thus the Modern Martyrs have found Prisons Palaces and Paradises as Argerius that Italian Martyr Dated his Letter to his Friend from the Delectable Paradise of my Leonine Prison and our own Mr. Philpot in the Marian Days saith I and my Fellow-Sufferers do rouze as cheerfully in the straw in bloody Bonner's Coal-House whither I was carried and where I with many more were Imprisoned as our Adversaries can do upon their best Beds of Down Many more such Stories might be produced for which I refer for shortness to the Martyrologies adding one more only Philip Landsgrave of Hesse being a long time Prisoner under the Emperor Charles the 5th was demanded what upheld him all that time He answered that he felt the Divine Consolations of Gods Presence as the Martyrs before him had done How God may deal with us we know not 't is not long ago that in many places of this Land it was a like difficult thing to find a wicked man in the Popish Prisons or a Godly man out of them and should Popery return such times may return again Suppose God suffer such times yet 1. Fear them not as before Rev. 2.10 If so God will not despise or neglect as some read Psal 69.33 you if you be his Prisoners that is Prisoners for Righteousness sake Matth. 5.10 11 12. though God may neglect or despise the worlds Prisoners as being not in Covenant with him yet he will not do so with his own covenanted Children that are Imprisoned for his sake and for being true to his Covenant Fear them not I say therefore so as to chuse Iniquity rather than Affliction Job 36.21 2. Flee them not unless God give wings wherewith to flee as he did to the Woman the Church wherewith she did flee into the wilderness there to be fed though not feasted for a certain season Rev. 12.6.14 God may raise up some great Eagle as he did Constantine the Great that will lend wings to her sufficient means of Safety and protection from Peril when God opes a Door then flee Christ gives us Warrant Matth. 10.23 't is then presumption and not obedience to set your selves as standing Marks to be shot at by the Devil's Arch-Archers Tertullian was too rigid in Condemning all kind of Fleeing in times of persecution 3. Flagg or faint not at or under them There is a Sea-Faith and a Land-Faith a Bettel-Faith and a Prison-Faith 't is given both to Believe and to Suffer Phil. 1.29 If we want either we must ask them of God Jam. 1.5 David desired the wings of a Dove not of an Eagle to flee away with from his Persecutors Psal 55.6 yet when he could not flee from Persecution but lay long under it he desires that God would strengthen his Faith and lengthen his Patience Psal 119.28 that his Soul might not melt away or weep it out like water And his Son Solomon saith If thou faint in the Day of Adversity thy strength is small Prov. 24.10 As is the man so is his strength said they to Gideon Judg. 8.21 That a man is indeed what he is in his Trials the Hour of Temptation proves oft a Tap to let out lurking Corruption Affliction tryes what sap we have as Hard weather tryes Health Rotten Boughs will break when weight is laid upon them so do Earthen
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
World and Jam. 5.11 Some suppose that Job was a Son of Nahor Abraham's Brother descended from him by his Son Uz as Elihu was of his Son Buz Gen. 22.20 21. Job 32.2 and so Elihu came to live near to Job who was Son of the Elder Brother as he was of the Younger others suppose him to be that Jobab of Esau's Posterity Gen. 36.33 34. being a Magistrate and Judge in his Country Job 29.7 8 9 c. whose Name was contracted into Job by his Adversity who before was call'd Jobab at length in the day of his Prosperity There is an odd Story Jacobus Justus relates in the Notes to his Map of the Holy Land that Balaam Job and Jethro were Pharaoh's Counsellors when Moses was born and found by Thermutis the King's Daughter who brought him into the Court Moses while a Child trampled Pharaoh's Crown under his feet Balaam said It presaged Destruction to the State Job would have nothing determin'd against him but Jethro said it was only a childish Trick so not to be regarded whence these three sped afterward accordingly Balaam was slain Job afflicted and Jethro made happy by Moses affinity The Second Remark is the Book of Job is a Tragi-Comedy writ either First by Job himself who wished the History were written in a Book Job 19.23 24. so after his Deliverance might answer his own with Or Secondly Elihu who came not from far as the other three did but neighboured upon him and nameth not himself as coming with them and who saith I will shew my opinion c. Job 32.15 16 17. Or Thirdly By Moses in Midian who wrote it for the comfort of Israel sorely distressed in Egypt Whoever was the Penman it matters not God was its Author and Paul quotes Job 5.19 as canonical 1 Cor. 3.19 the whole Book setting forth Job's fall from a very great height of Dignity into the very depth of Misery by Satan's Malice first against his Estate and then against his Body The Dialogues his three Friends held with him were to convince him that his Sinning had been extraordinary because his Suffering was so The Doctrinal part of whose Disputations was sound but their prejudice misled them in the Application Job vindicates himself all along but not prevailing that way He stops their Mouths by imprecating himself in particulars Job 31.1 to last then comes Elihu in as Moderator but inclining to the same Misprision of the others the Lord himself convinceth them all of Job's Integrity not only by an Oracle from Heaven but also by reviving Job's Prosperity doubling all he had lost save only his Children who were with God and making him the longest liver that was born after Terah who died at two hundred and five years old Gen. 11.32 and supposing Job Seventy years old when his trouble came he lived two hundred and ten years old having his years doubled also Behold a Miracle here How Job a Camel for Grandeur and Riches passeth notwithstanding through the eye of a Needle yea with Six thousand Camels c. Job 42.12.16 He entreth that strait Gate into a Mansion of Glory c. his eminent Piety had eminent Misery which yet ended in both Temporal and Eternal Felicity CHAP. XVI The History and Mystery of Israel's Bondage in Egypt and Deliverance out of it THE Ending of the History of Jacob and Joseph introduceth the Beginning of the History of Moses who with his Sacred Pen gives an Account of those two great Patriarchs Periods Gen. 49.33 and 50.26 before he relate his own Birth Life and Death Exod. 1 c. and Deut. 34.6 Now come we to the most grievous part of Israel's Bondage in Egypt where good Joseph had left them after his Death and where they through God's singular Blessing exceedingly multiplied notwithstanding their cruel Oppression according to God's Promise to Jacob Gen. 46.3 Deut. 26.5 This Offspring of Israel after the Death of all the twelve Patriarchs do by Degrees fall into all manner of Abominations As First They commit Idolatry Josh 24.14 Ezek. 20.8 Secondly They forget and forego Circumcision the Covenant of their God and this was the Reproach of Egypt Josh 5.9 c. Thirdly They joyned in Marriage with the Egyptians who were notoriously addicted to Idolatry and all Impiety Levit. 24.10 Exod. 12.38 whereby they were infected with the Vices predominant in that Country for this cause good Jacob seared to go down into Egypt which not only had been some Damage to Abraham Gen. 12.15 and flatly forbid to Isaac Gen. 26.2 and would expose his Posterity to many Perils of both Soul and Body Therefore was their Father afraid to go thither till he had God's Warrant for so doing Gen. 46.2 3 4. Now as in Abraham's Vision of a smoaking Furnace at Sun-set c. Gen. 15.12 17. The Sun of Religion was gone down among those degenerate Israelites walking according to those wretched Principles and Practices aforementioned Therefore the Lord cast them into a Furnace of Affliction call'd an Iron Furnace Deut 4.20 1 King 8.51 Jer. 11.4 An horrid Darkness as of Impiety so of Misery came upon them which afterwards ended in a burning Lamp the other Branch of Abraham's Vision God commanding light to shine out of darkness in their deliverance out of Bondage Psal 112.4 and 97.11 now it was that a new King arose that knew not Joseph who had made such vast Additions both of Wealth and Power to the Crown of Egypt called Busiris a most savage Tyrant even in Heathen Histories This brutish Man envying the wonderful Efficacy of the Promise of God made to Jacob Gen. 46.3 in Israel's increasing so abundantly the Strength of that Promise made the Men strong to beget Children though over-pressed with intolerable labour and the Women also to have no Abortions but to be more lively than other Women in bringing forth c. This became a most grievous Eye-fore to this envious King that to be revenged of them he falls upon them in Cruel Methods 1. Private in his cursed Command to the Midwives for Killing all the Males whom he mostly feared at their Birth which the Midwives not daring to do fearing God more than the King in their contrary Commands It put the Tyrant 2. Upon Publishing that Publick and bloody Edict that seeing neither the Intolerable toil of the Israelites under hard Taskmasters nor the holily refractory Midwives would suppress their spawning Procreation It should be lawful for any of his Subjects to drown the Males as soon as Born Exod. 1.7 8 9 10 11 16 22. In these bitter Times Heman and Ethan 1 Chron. 2.6 Prophetically penn'd the Eighty eighth and Eighty ninth Psalms In this time also was Moses born The first Remark concerneth his Parents who are Canonized in the Canonical Scripture for eminent Believers Hebr. 11.23 where the Apostle being about to bring in Moses's Faith speaketh first of the Faith of his Parents Amram Hebr. High and Jochebed Hebr. God's Glory both of Levi's Race and
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
The Remedy whereby they will redress their Malady They indeed consult with God here what they should do under all those Difficulties 'T is not recorded here what Remedy the Lord prescribed at their Prayers and Tears for them but this is declared That they fell foul upon Jabesh Gilead because they did not contribute their help toward the just punishment of the Sons of Belial and therefore seemed to like well of their Wickedness or at the least they living so far off beyond Jordan desired not to be concerned embraced a Neutrality that they might sleep in a whole skin N B. But this proved but a short Sleep for Twelve Thousand Soldiers were sent to awake them with a Witness or rather to cast them into their long Sleep by the Swâ—rd and not only the Men must be destroyed but even the Women and the Children also ver 8 9 10 11 12. Here again rash Zeal our runs right Reason Alas what had these poor Sheep the Women and Children done that they all must be slaughtered Sure I am they were not summon'd to that Service against Gibeah nor was it so much as expected that they should make their appearance at the Assembly having no Abilities to assist in this common cause yet those Innocents must fare no better than the Offenders Thus Dum Vitant Stulti Vitium in contraria currunt N. B. Here Vnwise Israel after they had committed most outragious Cruelty in the Heat of War against Benjamin though upon great Provocation and with as great resistance yet were now mourning for this Barbarous Butchery of the Benjamites Women and Children notwithstanding all this they at this time resolve to act the same Inhumanity upon Jabesh-Gilead and that in cold Blood without either any such sad provocation or any such resistance for here they met with none at all yet they run again into the same sin which God had now given them both a sight and sense of and a deep Sorrow for and into an excess of severity raging against Innocents that could not resist so spoiling the justness of their Cause by the unjustness of their manner of managing it and surely had these Men rightly repented of their Barbarity against Benjamin as they even now pretended the Women and Children of Jabesh-Gilead had found more Mercy from them Nor was their severity in cutting off all the Males to be excused as no Act of Cruelty seeing the Lord saith The Son shall not bear the Iniquity of the Father c. Ezek. 18.20 N.B. Indeed this Apology I sind for them that they were under a natural and necessary Duty of preserving a Tribe from a total ruine whereby their Opinions as well as their Affections might be inclined to the most favourable sense of qualifying this severe Decree and the Execution of it To which I Answer God never necessitates any Soul to sin neither ought the least evil to be done though the greatest good may be procured by it Rom. 3.8 The Fourth Remark from the Second Part is The Application of the Remedy to redress their Malady and to recruit the Remnant of Benjamin All the Virgins they had saved alive at Jabesh-Gilead proved so few as Four Hundred only this Plaister was not broad enough for the present Wound however it must be applyed and both cover and cure so far as it would reach in order hereunto Embassadors of Peace are sent to the poor Remainders of the Tribe of Benjamin who had been shut up in the Rock Rimmon for Four Months Judg. 20.47 where undoubtedly they were not a little hardly put to it to procure Provisions necessary for their Subsistency It may be they might meet with some Opportunities the more because when the heat of the Battel was over the Israelites Anger began to cool and they were not then so solicitous to pursue their Revenge any further However at Four Months end their fury was throughly cooled and the abundant showres of Tears they shed at this Solemn Assembly at Shilo had perfectly quenched the Flames thereof then went those Embassadours of Peace as Josephus calls them and spake Dibre-Shalom Words of Peace after all their Swords of War to them in their Retiring Room the fortified Rock of Rimmon They called unto them peaceably ver 13. at this the Benjamites came forth ver 14. believing their Brethren at this time and obeying their Amicable Overtures which had they done before in that friendly Treaty Judg. 20.12 13. and not have so obstinately tryed the matter of difference out at Arms they had then redeemed their own present Miseries and been much happier than now they were but bought Wit they say is best if the Buyers pay not too dear for it And surely those Benjamites had paid a most dear price for theirs so wise they are made now as not to bid defiance to their Brethren in the fortified Rock as they had done in the strong City Gibeah but came calmly forth marched with them to the Camp where they met with all Fraternal Embracements and herein Israel is to be highly commended that they had put off their Arms and their Anger both together Their Anger had been an Evil-Councellour to them they could not do but over-do when transported with it They had not reserv'd this poor Remnant Wives enow neither out of the Tribe of Benjamin's Cities nor out of the Town of Jabesh-Gilead They reserved only Four Hundred Virgins out of the latter having universally slain all without any reserve in the former yet found the Surviving Benjamites to be Six Hundred therefore Two Hundred of them must be unprovided of Wives this unhappy Disappointment did sorely grieve Israel ver 15 16. because their Sword of Justice had been no better bathed in the Oyl of Mercy as to spare no more Virgins to make up a competent Number for this reserved Remnant However those Virgins are given as far as they would go and then they cry What shall we do for Wives for the rest ver 17. The Fifth Remark from the Second Part is The Senate of Israel is put hard to their Politicks how to heal this sad Defect and how to make the Salve broad enough for the Sore N.B. Josephus tells us here how one of the Senators stood up when all the other stuck fast in this deep Debate and said to this purpose I have heard the Opinion of some Elders in this Senate who judge this Oath we swore of not giving our Daughters to Benjamin was grounded upon Wrath and not upon Judgment therefore might it well enough be dispensed with especially for the preserving of a Tribe almost Extinct which could not be contrary to the Will of God But the other Elders Exploded this Opinion out of an utter Abhorrency to the very mention of Perjury Hereupon saith he I have one Trick to try how you may keep your Oaths and yet catch more Wives for the Two Hundred Benjamites then he tells them at their Demand how the Dancing Damsels at the Feast
towards the Ground to tear those that fell down under them No doubt but Israel had oft cryed long before this time under their grievous Oppressions but they had only howl'd upon their Beds as Hos 7.14 not with their hearts in unfeigned Repentance till now they saw his Rage was above all former Tyrants who were all Forreign but this was a Canaanite which God had promised to cast out before them but now for their sins had rejected them and suffered their Foes to fall foul on them c. The Third Remark is Israel's Deliverance from this Dangerous Bondage which the Lord wrought for them upon their real Repentance by a Threefold Instrument 1. By Deborah 2. By Barak And 3. By Jael God never suffers his Servants to fall so low but still his Everlasting Arms are underneath them and so lower than they to raise them up again Deut. 33.27 Psal 37.24 Prov. 24.16 Mich. 7.8 9. Cant. 2.6 The Lord never letteth any Malady to befal his Church and Children but he hath a Remedy ready to redress it when unfeigned Repentance hath ripen'd them to receive it The Fourth Remark is Israel's principal Deliverer in the Lord's Hand is Deborah who is here described 1. By her Sex a Woman 2. By her Office which was double both Ecclesiastical a Prophetess and Political or Civil a Judge ver 4 5. 3. By her Authority in calling and constituting Barak to be the General of Israel's Army against Jabin the Tyrant that oppressed them ver 6 7 8 9. This Deborah was not only a Prophetess as were Miriam Exod. 15.20 Huldah 2 King 22.14 Elizabeth Luke 1.41 42. Anna Luke 2.36 and Philips four Daughters Act. 21.9 but also Governess and Judge who being a most eminently Pious and Prudent Woman did determine Causes and Controversies arising among the Israelites unto whom she revealed the Will of God by the Spirit of Prophecy her Name Deborah in Hebrew signifies a Bee and so she was indeed as she made Honey for her Friends but had a Sting for her Foes and here we may stand and wonder how when Israel's Oppression was the mightiest strongest and longest ver 3. The Lord makes choice of an Instrument of the weaker Sex to deliver them from it that his Power and Might might be the more manifested in the weakness of those means that effected so great a Work The Fifth Remark is Deborah by her Authority calls forth Barak to be her General she sent to him but went not ver 6. bids him take Ten Thousand Men c. and assures him from the Lord he should obtain the Victory ver 7. Though Barak be recorded for a Man famous for his Faith Hebr. 11.32 33. yet here he sheweth some Unbelief and Diffidence in not daring to go without Deborah ver 8. he doubted of God's bare Promise without the Pledge of the Prophetess's Presence whom he thought God would preserve and him for her sake well knowing withal that she would on all occasions counsel him and pray for him as a Prophetess Another ground of his doubting and distrust might be that Ten Thousand Men were but a few to fight against Sisera who had in his Army as Josephus relateth it Ten Thousand Horse and Three Hundred Thousand Foot forgetting that God can save by a little help Dan. 11.34 1 Sam. 14.6 2 Chron. 20.12 17. Hereupon Deborah tells Barak that his Diffidence and Distrust would debar him the Honour of a General because a weak Woman would share with him therein and have the glory of it ver 9. for Deborah Conquered Sisera's Army and Jael kill'd his person As this War was undertaken by a Woman so it was compleated by a Woman also The Sixth Remark is Barak by his Commission Musters up Ten Thousand Footmen marcheth in the head as General of them together with Deborah against Sisera's Ten Thousand Horse c. Deborah encourages Barak to fall on for the Lord of Hosts was gone out before him as the Supreme Generalissimo of his Army who is a Man of War as Moses calls him Exod. 15.3 and who is alone a whole Army of Men both Van and Rear Isa 52.12 and no less he proved to this handful of penitent Israelites in this Expedition for the Lord of Hosts himself began this Battel with Thunders Lightnings and Hail-stones from Heaven that 't is said The Lord discomfited Sisera c. ver 15. and Deborah in her Song doth acknowledge it Judg. 5.20 where also we have Account that God's shooting off Heavens great Canons against the Canaanites Lightning being the Fire Thunder the Report and Hail-stones the Bullets shot at them wherewith that Cursed Crew were so affrighted that many of them ran into the River Kishon and there perished Judg. 5.21 'T is the more probable that the Lord raised such an Impetuous Storm by sharpening the Influences of the Stars and disposing the Air to receive and improve their Impressions after an extraordinary manner at this time seeing the Lord had done the like before in Joshua's time Josh 10.10 11. as he did after in Samuel's 1 Sam. 7.10 Psal 18.9 10 to 15. Barak had little to do in this Battel wherein God was the principal Agent but to be an Instrument in God's Hand to serve his Providence in killing out-right those that were half kill'd to his hand with fear and astonishment that prodigiously vast Army as Josephus makes it melted away in a moment by the force of an hot Fire from Heaven upon them so that there was not a Man left in the Field ver 16. some fled away as Sisera did ver 17. The Seventh Remark is Jael's Slaughter of Sisera Great Warriours look'd upon it as one of the deepest disgrace that could befal them to fall down dead by the Hands of a Woman as Abimelech did Judg. 9 54. So Sisera did here the manner of it in short was thus First The Kenites whereof Jael and her Husband Heber was one descended from Jethro Moses's Father-in-Law were a peaceable People minding only their Meditations upon the Law and pasturing their Cattle so Jabin was at peace with them fearing no danger from them therefore Sisera flees thither for Refuge thinking to lurk more securely in Jael's Tent than in Heber's N.B. Some say that those Kenites being careful to keep themselves uncorrupted with Israel's Sins therefore were preserved from partaking with them in their Plagues they were not plagued by but at peace with Jabin ver 17. Secondly Jael inticed Sisera into her Tent with many fair words which made a Fool fain He had forsaken his Chariot and now his Flight upon his Feet had made him hot dry and weary she Courts him Lay down my Lord to rest you covers him with a Rug to keep him from catching cold ver 18. then gives him an hearty Draught of Milk the Nature whereof is when largely drunk by them that are hot to render them sleepy though he only desired Water ver 19. Then he imperiously enough commands her to
Unanimity all the Confederate King 's of Canaan could Combine under the great King Jabin against Israel whereas many of Israel stood Neuters and could not Combine against the Common Enemy and their Multitude is there likewise intimated which gives a lustre to their Vnanimity though many for they were so vastly numerous as to fill all the Champion Countrey betwixt the Waters of Megiddo and the River Kishon yea and lastly they could all be Voluntiers while many Israelites were cursed Neuters and for their Magnanimity too they could serve Sisera freely without pay they took no gain of Money such love they had to their Cause or rather such Malice against Israel whose Spoil they hoped for their Pay 2. Of Israel's Auxiliaries both the Stars above ver 20. having the upper ground of the Enemy and Kishon below ver 21. swept them away as a Besome doth Dust and Dirt out of a Room Seventhly The Epiphonema Conclusion or Epilogue is partly pleasant in a Poetical Sarcasm or Scoff at Sisera's Mother who was sure of her Son's Success c. ver 28 29 30. Such was her Pride and Carnal Confidence upon sensual grounds having no respect to the Power and Providence of God and 't is partly serious in praying that God would Dung his Vineyard with the dead Carcasses of his Enemies ver 31. Psal 83.10 and that Israel might be as the Rising Sun So the Land had rest Forty Years under Deborah from Ehud's Death Judges CHAP. VI. THE History of Gideon is held forth in the Sixth Seventh and Eighth Chapters of Judges The Sixth Chapter is a Narrative of Gideon's Eminent Call to undertake the Expedition against the Midianites into whose hands the Lord had now sold Israel The Remarks hereupon are First Israel's new Apostacy brings new Plagues and Punishments upon them This was the bad Fruit of their Forty Years Peace procured by Deborah a Sedentary Life is most subject to contract many Distempers and standing Waters soon putrifie by a constant Stagnation Solomon saith Ease slayeth the Foolish Prov. 1.32 N. B. 'T is an old Adage Anglica gâ—ns est optinra slens pessima Ridens The English are best in Adversity and worst in Prosperity as it was with Israel often 'T is hard yet happy not to grow worse by times of Liberty Omnes licentra deteriores If the Sea were not tossed with Tides and Tempests whereby it is made to Vomit up much Mire and Dirt Isa 57.20 it would soon become a stinking Pool and poison the very Air we breathe in Israel doth evit again in the time of their Ease ver 1. and this Apostacy of theirs was Idolatry for which they are reproved ver 10. Therefore God pours them from Vessel to Vessel from the oppression of the Canaanites to this of the Midianites to purge them from their Lees that they might not as Moab have a filthy taste in them Jerem 48.11 The Second Remark is The Midianites must be now the next Rod of God's Anger wherewith to chastize Israel for their present Apostacy The Church is God's Husbandry 1 Cor. 3.9 and he employs his Plowers to Plow upon her Back and here to make Furrows of Seven Years length Psal 129.3 that he might meet with a better Crop than the Weeds of Idolatry The Midianites are those Plowers who Plowed until God by Gideon cut their Plow-Traces or Cords and then they could Plow no more Psal 129.4 but this was not done before Israel had been greatly plowed and plundered and thereby brought to Repentance ver 2 3 4 5 6 7. N. B. 'T is a wonder that those Midianites who had been so universally cut off by Moses for vexing Israel c Numb 25.17 and 31. ver 8. should now in about two hundred Years time become so prodigiously numerous as to come up like Grashoppers for Multitude to devour the whole Corn of Canaan the Judgment threatned in Joel 2.3 that as they had in Moses's time over-witted Israel with their Wiles so now they will over power them with their numberless Army harassing and laying waste all that stood in their way insomuch that the poor Israelites were driven by them into sundry lurking Holes The Third Remark iâ— Israel was Reproved by a Prophet ver 8. as well as corrected by the Midianites Nocumenta Documenta We may well wonder that those Children of the Free Woman should be made to serve a most woful Apprentiship of Seven Years under Midean as if they had been the Children of the Bond Woman only Gal. 4.30 31. yet because they sinned still more they shall suffer still more the Lord sold them into the Hands of those Malicious Midianites in whose Breasts old Rancour and Revenge had laid long boiling who dealt more morosely and cruelly with them than any Tyrants they had felt before All this was to reduce them to Repentance The merciless Midianites make them to cry with their Addresses to God now are they become Docible God sends a bitter Message by a Prophet to them to tell them they were justly plagued for God had threatned They should Sow but another would Reap Deut. 28.51 as John 4.37 but they had nor fear'd it till now they felt it He upbraids them with breach of Covenant Psal 78.34 to 37. aggravating it with their forgetting all the former Favours of God and of their Sordid Ingratitude and Disobedience to him ver 7 8 9 10. Enquiry Who was this Prophet that the Lord sent here Answer 1. Not an Angel as Lyra delitiously fancieth for then he would not be called a Man-Prophet Ish Nabi as the Hebrew hath it nor are Angels in Scripture call'd Prophets though Prophets sometimes be call'd Angels Mal. 3.1 c. Answer 2. Some say it was Phinehas because he is mentioned after in Judg. 20.28 but how that was before this hath been demonstrated above but this cannot be for then he must be about two hundred Years old c. Answer 3. That he was a Man-Prophet is enough for us to know seeing the Holy Spirit thought it not necessary to reveal his Name as is not unusual in other Histories of Scripture 't is said only A Man of God came to Eli 1 Sam. 2.27 so to Jeroboam 1 Kings 13.1 and a Prophet to Ahab 1 Kings 20.13 and again ver 22.28 not named who they were to teach us where the Sacred Scripture hath not an Holy Mouth to speak we may not have an Vnholy Tongue to ask c. The Fourth Remark is The Blessed Messiah appeareth unto Gideon threshing Wheat to hide it from the Midianites ver 11 12. When Israel was kindly humbled by the Prophet's Reproof and cryed mightily to God for Mercy and Deliverance then comes the Messiah in the form of a Man and like a Travelling Man with his Staff in his hand ver 21. and as weary with his Travel upon some long Journey therefore he reposeth himself here under the Oak of Ophrah to rest him ver 11. N. B. That this was no created
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
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
his own Sons saying Clodius accusat Machos Vice corrects sin as many Malapert Dames would have done in her Circumstances but she gives him a milder Answer to his Reproaches than the Blessed Apostle could scarcely give to the High-Priest in his Day Acts 23.5 calling him a Whited Wall c. but she here gives the High-Priest good words patiently bearing his Unjust Censurings of her N. B. Secondly Here is her Prudence as well as Patience she seeketh to satisfie him against his false Judgment he had passed so rashly upon her from his Seat of Judicature as a Judge by such Cogent Arguments and such Undeniable Reasons as did clearly demonstrate that she was Sober enough saying I have drunk neither Wine nor strong Drink c. for I have spent this Day hitherto in Fasting which all others have spent in Feasting v. 7 8. Beside saith she I am a Woman in whom Drunkenness is more abominable than in Men and thereupon the Romans punish'd it with Death as well as Adultery and that she was a Woman of a troubled Spirit so more likely to be Drunk with her own Tears whereof good Soul she had drunk abundance rather than with any Intoxicating Liquors N. B. Moreover Hannah prudently Argueth against Eli's calumny that he ought not to count her a Daughter of the Devil but upon better grounds Confessing she had been no better than a Daughter of Belial which is the Devil 2. Cor. 6.15 had she been drunk indeed as he supposed then had she thrown off the Yoke of the Law of God as the word Belial signifies and become a monstrous Miscreant as all drunken Women be in the deliberate and sober sentiment of this Gracious Woman And N. B. Thirdly Behold here her Humility and Modesty together with her Patience and Prudence none of which could have shined so forth in her had she been really drunk according to Eli's over-severe Sentence Notwithstanding Eli's Rash Severity in so Misjudging her yet she useth no Railing Accusation against Him as is said of Michael against the Devil Jude ver 9. in calling him an Vnjust Judge but Humbly and Modestly Beautifies all her Pleadings for her Innocency with that comely and commendable Compellation no my Lord wherein she sheweth that she had a Reverence and Veneration for Him tho' he had passed so severe a Censure unworthily upon her All these things put together do plainly prove that as Hannah calls her self A Woman of a Sorrowful Spirit so we must call her A Woman of a meek and quiet Spirit which is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great price 1 Pet. 3.3 4. and that there was a Blessed Harmony betwixt her Name and her Nature for as her Name signifies Gracious in the Hebrew Tongue so had she a most Gratious Nature and Disposition Conveniunt Rebus Nomina sape suis Names and Natures do oft Harmonize The Fifth Remark is Eli's Racalling his unjust Censure and pronouncing his Sacerdotal Benediction upon her c. v. 17 18. Now Old Eli sees with new Eyes being strongly convinced by her strenuous Arguments he is now satisfied that she was Sober and not only so but Sorrowful also and so Sorrowful that she was Drunk with Sorrow as the Phrase is used Isa 51.21 but not with Wine now he understood she had not been pouring in Wine down her Throat but pouring out Tears before the Lord multiplying her Prayers N. B. As one resolved not to let the Lord go without his Blessing Gen. 32.26 a right Daughter of Jacob rather than of Belial Now Eli saw all Hannah's earnestness in her strange Motions without speaking out was only to wrest out of God's Hands that Mercy which he for a while with an unwilling willingness withheld from her that she might be the more importunate with God in her most fervent Prayers Hereupon Eli to make her amends for his former Uncharitableness bids her go in Peace as Elisha dismissed Naaman 2 Kings 5.19 wishing her Mind might be more composed from all her Griefs that she might learn to cast her burden upon the Lord and he would sustain her Psal 55.22 and withal Eli promises to her his Prayers for her to that purpose and not only so but he also Prophesies That the God of Israel will grant thy Petition either from a general Consideration of God's known kindness in hearing Prayer or from a special Revelation of God's Spirit which he a good Man might better have than such a wicked High-Priest as Caiphas had John 11.51 N. B. Hannah being thus cheared up with the High-Priest's chearful words beggs the benefit of his continued Prayers looking upon his Answer as God's Oracle and the Motions of the Comforter meeting with the Motions of her own Mind all her Vexations vanish away and now she could eat and drink with a merry heart Eccles 9.7 The Sixth Remark is Samuel's Birth and Education at home c. v. 19 20. to 24. Then Elkanah and Hannah thus comforted rose up early in the Morning to Worship God before their Ten Miles Journey home to Ramah this Whet was not look'd upon as any Let thereto Prayer and Provender never hinders a Journey N. B. This was a good President for our Practice they redeemed some time for Prayer and God's Answer of Peace to their Prayers not only brought them safely home but also Blest Barren Hannah immediately with Conception and likewise with the Birth of a Boy after Nine Months whom she called Samuel because he was asked of God as the Hebr. Name signifies a Son sent to her from the Lord as an Answer to her Prayer Now Elkanah goes up to Shiloh with a Sacrifice of Thanksgiving for the Birth of his Son and to ratifie his Wifes Vow v. 11. which he now had made his own Vow also v. 21. and had not disannull'd it as according to the Law he might have done Numb 30.8 but Hannah staid at home N. B. To perform the Moral Duty of Nursing her Child and therefore sinned not in neglecting the Ceremonial Duties the Women being not so obliged as the Men were Exod. 23.17 She desired her Husband to let her stay till she might carry her Vowed Child along with her and so leave him with the Lord as soon as he could do any Service in his Sanctuary N. B. To such a lawful and reasonable Request of Hannah her Husband consents v. 22 23. and so all Husbands ought to gratifie their Wives The Seventh Remark is Samuel's removal from Ramah to Shiloh v. 24. to 28. then Hannah takes her desired and Vowed Child after she had Weaned and Nursed him up until he was fit for some Service and to shift for himself among Strangers and three Bullocks with him c. one whereof was to be for a Burnt-Offering and the other two as a Gratuity to the High-Priest and the rest of the Priests to Feast with that they all might be obliged in their tender care-over the young Child Thus N. B. She
B. Note well Objection Why was David so kind to this Egyptian in sparing his life yet so cruel to the Amalekites in not sparing the life of one Man that his hands could reach especially seeing they had spared the lives of his Wives and Children and of his Men also they had not slain any v. 2 3. Answer First as to the kindness David shewed to the Egyptian he had an express Command for it Deut 23.7 Thou shalt not abhor an Egyptian for ye were Strangers in his Land and had this Man been what his Master was an Amalekite he had not fared so well as he did 't was well for him that he was an Egyptian Answer Second David had as express a Command not to spare any Amalekite Exod. 17.14 Deut. 25.19 Therefore this Fact of David was not Cruelty but Justice and Obedience to God for the neglect whereof Saul was severely punished c. Chap. 15.18 19 22 23. Answer the Third Tho' the Amalekites had spared the Wives and Children yet could not this praeponderate a clear Command of God nor give David a dispensation for sparing those whom God would have utterly destroyed Nor did the Amalekites spare those Women and Children from any love or compassion towards them but from their own self-respects not doubting they would be redeemed with large Ransoms c. but more especially they were spared by the over ruling Providence of God out of his singular kindness to David Men cannot kill but when Go will permit who sets bounds to the malice of Mankind The Last Circumstance of the Concomitants of this Conquest is David's recovering all that had been carried away Captive both Persons and Things First For himself v. 18. he rescued his two Wives who had been Vexed but not Violated and now doubly endeared to David both by their Chast preservation and by this his marvelous deliverance of them Secondly To his Souldiers there was nothing lacking to any of them v. 19. And Thirdly To his Friends either Israelites or Philistines David recovered all the Flocks and Herds v. 20. which the Enemy had plundered from all Neighbouring places and no doubt but he took the Spoil of Amalek's Tents therewith N. B. Note well Peter Martyr's Annotation here Matters do succeed in a quite contrary manner with the Godly than they do with the Wicked for the Calamities of the Godly have a joyful Conclusion but the mad merriments of the Wicked have a most sad Catastrophe as here to the Amalekites who lately made pleasant Comedies out of poor Ziklag's doleful Tragedies and now God turns the Wheel upon their own heads The Last Part be the Consequents after the Conquest the First relateth to David's Souldiers where we have First The Triumphant Song they Sang and this is David 's Spoil was the burthen of the Song v. 20. Secondly Their Congratulating David for his Victory v. 21. even those very Men who had spoken of stoning him Oh Wheel Ezek. 10.13 not only to David's Men but to Amalek also Behold how the great God made such a small accident as was their meeting with an half famish'd Egyytian to become serviceable for the production of such great Changes on both sides Thirdly The Conquerors dissention among themselves about dividing the Spoils v. 22. tho' David was a good Man yet had he bad Men and Belialists to follow him notwithstanding all his pains to make them better in teaching them the fear of the Lord Psal 34.11 even while he was among the Philistines as the title of that Psalm intimates Those Covetous Caitiffs will not have any part of the Prey given to the 200 Men that staid by the stuff behind tho' this was good service to guard the Carriages which otherwise might have been plundered The Second Relateth to David himself wherein is held forth First His Prudence in deciding this difference and composing this Controversie according to a Righteous Rule v. 23 24 25. wherein David's Candour appeareth in giving those Belialists that Courteous Compellation of Brethren for so they were by Nation and by Profession though they wanted the Power of Religion and seeing it had been a Ruled Case in disposing of Spoils otherwise than those bad Men desired both by Abraham Gen. 14.24 and by Moses Numb 31.26 c. Therefore David interposeth his Authority and constitutes those old Presidents into a standing Statute-Law in Israel grounded upon this justice Armies fight but faintly when their Camp is not well guarded Secondly David's Generous Liberality out of those Spoils which were the matter thereof but the Objects of it were manifold v. 26 27 28 29 30 31. even to all those places which had shewed the Kindness of God to him while he was forced to flye during Saul's Persecutions which now he saw by a Prophetick Spirit were come to an end and himself coming to the Kingdom unto which those Gifts he well-knew would not a little conduce Prov. 17.8 and 18.16 and he wisely lets his own Countrey Men know that he fought not against Israel as Saul's Sycophants had suggested to them but these spoils were from the Amalekites whom God had cursed for his Enemies c. 1 Sam. CHAP. XXXI THIS Chapter contains the last War that Saul waged with the Philistines and the Event thereof The Parts of it are 1. What happened while Saul was Living And 2. What likewise when he was Dead Remarks upon the First Part are First Much about the same time that David did discomfit the Amalekites and sent the spoils of them to the Men of Judah his own Tribe were the Philistines Fighting against Israel and putting them to a shameful flight N. B. Josephus saith those two Occurrences were contemporary though they be set down in a way of Digression that the History of David's exploits might not be interrupted 1 Chron 10.1 Which declareth how God gave different and contrary dispensations to Saul and to David at one and the same time Wicked Saul was fleeing before the Philistines just at that Instant when Holy David was Triumphing over the Amalekites N. B Note well 'T is fair wheather with them that fear God when 't is exceeding foul with a showre of Fire upon the heads of those that fear him not Mal. 4 1 2. The Sun arose and shone upon Zoar Lots Sanctuary at the same time when Fire fell down upon Sodom Gen. 19.23 24. Both these Abraham beheld upon an Hill ver 28. and admired The Second Remark is God had given to Israel many Victories over the Philistines formerly according to his Promise to them upon their obedience but how the Philistines have the Victory over Israel so that They fled and fell down slain upon Mount Gilboa v. 1. and 6. because God's Wrath was against them as he had threatned for their disobedience Levit. 26.36 Deut. 28.25 For as they were guilty of many other Sins so now more especially of that heinous wickedness by conspiring with Saul in persecuting Innocent David and in shewing no dislike
and take most Liberty to gaze upon Wanton Objects their fulness of Bread producing Ease and Idleness c. Ezek 16.49 N. B. 2. That she so willingly came with the First Messenger without any Jealousie of a snare to her after such too open a Washing her self in the view of the Court. N. B. 3. That she so easily yielded unto David's Tempting her without any Reluctancy forgetting her Fidelity to her Honourable Husband chusing rather to be a Base Harlot to a King than an Honest Wife to a good Subject N. B. But others think that seeing the Scripture doth report her to be a Vertuous Wise and Modest Woman as appeareth by all that Sage Counsel she gave to her Son Solomon Prov. 1.8 and 6.20 and 31.1 2 3 throughout as a Woman that feared the Lord v. 29 c. Therefore they judge that she did not Bathe her self in her open Garden but in her private Chamber and that David spy'd her through a Casement accidentally left open Yet this must be acknowledg'd that Bathsheba being a Woman so honourable both by Parentage and by Marriage wanted both the fear of God and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Vriah being at this time with Joab besieging Rabbah and was now freed from her Menstruous Pollutions which made her Apta Viro apter to Conceive upon David's congresse The Seventh Description and Character of her Person is She immediately Conceived after her dealings with David v. 5. and finding the certainty hereof by the Cessation of the Custom of Women she writes for Letters blush not to let David know that she was with Child by him Or she sent before to signifie her coming that she might have the more free and private Access that they two might secretly consult together of the most likely means to hide their Sin and Shame Therefore saith she consider what to do for thy Honour and for my Safety having brought me into a double danger both of the Rage of my Husband at his returning home and of the Lash of God's Law which commands that every Adulteress must be Stoned Deut. 22.21 Joh. 8.5 yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law Levit. 20.10 'T is an Iniquity to be punished by the Judges Job 31.11 12 c. and therefore take effectual Advice what to do in such Dangerous Sinful and Shameful an Emergency N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin No doubt but Bathsheba was more blameless than David for he was the Enticing Agent and she only the Enticed Patient He sought to her The weaker Vessel who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband yet did she not seek to him Nor could David lie under any such need for he might have Drunk Water out of his own Cisterns and Running Waters out of his own Wells Prov. 5.15 having so many Wives of his own and was at Liberty as Nathan from God afterwards told him to have taken more chap. 12.3 4 8. therefore it could be no Natural Want but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honourable a Neighbour and so Loyal a Subject N. B. No doubt but Satan provoked David as 1 Chron. 21.1 that is dogg'd him daily and duly without respit till he had put him to the foil and gave him this foul fall But as David through the Sure Mercies of God's Covenant of Grace 2 Sam. 23.5 Isa 55.3 Act. 13.34 happily recovered from his Down-fall by unfeigned Repentance so undobtedly did Bathsheba as appeareth both by the Birth of Solomon of her Body For as God's Anger was declared by the Death of that Child which was begot in Adultery so his Reconciliation to them both was demonstrated in the Lord 's delighting in a Child born in Wedlock of the same Woman called Jedidiah the Lord 's Beloved and it also appears by that choice Poem his Mother taught him for the Choice of a Wife Prov. 31. c. So Bathsheba was the other Bush that burnt but was not Consumed This was another wonder The Second Part of this Chapter is David's adding Murther to his Adultery instead of Repenting for his sin Remarks hereupon are First David's contrivement to conceale his sin from the Eyes of Men in the mean time not regarding the All seeing Eye of God c. Wherein Mark well First David's sending for Vriah to come home in all haste from the Siege at Rabbah v. 6. which was the result of David and Bathshebah's secret Consult Chrysostom on Psal 51. doth bring in Bathsheba to David crying out O King I am undone I am with Child the fruit of my Sin buddeth I carry my own Accuser within me my Betrayer is in my Womb my Husband will kill me c. v. 5. From whence that Father inferreth N. B. Admire my Brethren what bitterness ariseth out of the sweetest sins Oh bless God for your freedom from such foul offences Bathsheba had made Conscience of the Ceremonial Law in purifying her self from Natural Uncleanness yet made a desperate venture to break the Moral Law and defiled her self with Moral Pollution both of Soul and Body Smart Reflections upon the Fact and fear of a fatal Issue caused her hideous out-cry Wherefore David to calm her crying and to prevent her suffering whereof he also was sure to have a great share of shame at least now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences though all would not do God so disposing that David's sin should come to Light However he drives his design so far as it would go without Rubbs Mark 1. He sends for Uriah that he returning home and Lying with his Wife might believe this now Begotten Child to be of his own Begetting Thus David not unlike the Devil Matth. 13.25 had Sowed another Man's Ground and he would now fain Father his Bastard-Brood upon him This was high Injustice and Theft saith Peter Martyr here in David to intrude a Child of his Begetting into the Inheritance of Vriah and thereby to Rob the right Heirs if he had any after lawfully Begotten of their own due Patrimony Mark 2. The Discourse betwixt David and Vriah upon his return at Royal Summons v. 7. 'T was determined before hand by David to Discourse him about the state of the Camp and the safety of the Army before Rabba and accordingly David did so wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin Lust was but a stranger to him as Nathan calls it in his parable 2 Sam. 12.4 He asks him such Frivolous Questions which any Common Messenger could have Answered and no doubt but this was done by daily Posts that passed between the King and the Camp and there was no neeed
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
2 Chron. 28.5 he becoming no better by this God le ts loose Pekah the King of Israel upon him who slew an hundred and twenty thousand of his valiantest Men in one Day Because they had forsaken the Lord God of their Fathers ver 6. and then it was that Zichri one of Pekah's Champions slew Maaseiah Ahaz's Son c. ver 7. this was to Plague him for sacrificing his Sons to the Devil yet God takes care to preserve his good Son Hezekiah by a special Providence both from being sacrificed by his Idolatrous Father and slaughtered by this Champion of Pekah God had Work for him to work in the World Remark the Third Nor must Ahaz's supposed Eldest Son be slain alone here but two of his principal Courtiers are slain with him to bear him Company into another World ver 7. nor was this all the mischief done him by Pekah but two hundred thousand Women Sons and Daughters were carried away Captive with much spoil toward Samaria ver 8. these also were Sinners against their own Souls Numb 16.38 for the Children gathered Wood and the Fathers kindled the Fire the Women kneaded Dough to make Cakes to the Queen of Heaven c. Jer. 7.18 probably the Husbands of those Women and the Fathers of those Children were slain among the hundred and twenty thousand Men. N.B. This aggravtes Israel 's cruelty to Judah Remark the Fourth Here God's repentings are kindled together and he would not execute the fierceness of his wrath Hos 11.8 9. God sends the Prophet Oded to mitigate Judah's Misery ver 9 10 c. Mark 1. This Oded might descend of that Oded in Asa's time which was two hundred Years before this He put his Life in his hand and met this bloody Host in the Face saith Piscator before they reach'd Samaria This was a bold attempt but God who call him kept him also Mark 2. He boldly reproves them for their Barbarity to their Brethren using an Hyperbole to them saith Vatablus to shew their Rage had known neither Mean nor Measure but had been so great that the one end of it did reach up to Heaven N.B. Brethren's Blood cries so high Gen. 4.10 Mark 3. Then he sweetly insinuates reminding them of their own Sins saying saith Vatablus 'T is true the Jews have sinned and therefore are they conquered but do not ye Sin too both in arrogating this Conquest to your selves and not to God and also in making your Brethren Slaves ver 10. which is a Sin against God's Law Lev. 25.42 43. and 39.40 beside other Sins which if not repented of will bring the like Vengeance upon you Mark 4. After he had like the good Samaritan Luke 10.34 poured in Wine to search their wounds he useth Oyl also to supple them he here with soft Words adviseth them to shew Mercy to their Brethren with whom they had dealt unmercifully ver 11. N.B. 1. This Prophet is the Picture of a good Preacher here turning himself into all shapes of Speech and Spirit to work upon his hearers according to the Task prescribed to Timothy 2 Tim. 4.2 3. N.B. 2. Oded's last Argument was Clinching and Cogent telling them they could not give a better Evidence of their Repentance than to break every Yoke and to let the oppressed go free Isa 58.6.7 c. but if they shewed no Mercy they should meet with Judgment without Mercy James 2.13 The Wrath of God hangs over your Heads saith he if you add cruelty to cruelty against God's Law saith Grotius Deut. 12.5 If you forgive not your Brethren God will not forgive you Math. 6.12 Remark the Fourth The Prophet gains the desired Point for presently four of the chief Commanders of the Army or Governours of the City stood up to withstand the bringing of the Captives into Samariae c. ver 12 13. saying Ye shall not add this heinous Sin to the vast heap of all our other Sins for the Idolatry of the whole Land is too well known and we have cause enough to fear the Wrath of God will fall down upon us some way or other c. N.B. Here behold and wonder how mightily did the Word of God in the Mouth of this one Prophet work upon them though he came not with the common Phrase of all other Prophets Thus saith the Lord in his moving Oration to them Hierom renders this Reason why Oded omitted that usual Phrase because saith he the Prophet thought Israel unworthy of it for their abominable Idolatries However though he used not the Lord's Name he so spake the Lord's Truth that the Lord blest it and made it effectual to bring over those four great Commanders to comply with it yea and many of the common People to accompany them in this good work yea the armed Men laid down their Arms ver 14 15. and yielded to the Arguments pressed thus upon them Mark 1. Behold here what a few may do against many against a Multitude in a good Cause when God is with them and when set about it in good Earnest and in God's Strength Psalm 71.16 John 7.35 Mark 2. Then doth Reformation and redressing of Grievances prosper c. when Princes do take part with the Prophets of the Lord to beat down the Transgressions of the People c. Mark 3. Grotius well observes upon ver 14 15. that as an evidence of their Repentance upon the Prophet's Preaching to them they did more than they were desired for they did not only dismiss their Captives but they restor'd all the spoils taken in Battel cloath'd those they had stripp'd fed those they had almost starv'd anointed those they had wounded and set upon Asses such as were weak weary and wax'd feeble with their wounds Mark 4. Dr. Lightfoot likewise well observes that this Act of Mercy in Israel to Judah was the only good Act that we read of acted in Samaria for a long Season This their shewing Mercy to the Poor Captives carrying the feeble upon Asses being unable to go back on Foot as far as Jericho near Judah was a likely way for lenghthening their Tranquillity Dan. 4.27 Remark the Fifth After all this saith Piscator Ahaz's wickedness brings Rezin the King of Syria and Pekah the King of Israel joining both their Armies to besiege Jerusalem then Ahaz sent to Tiglathpileser King of Assyria for Relief 2 Chron. 28.16 2 Kings 16.5 6 7. These two Kings in Confederacy came up against the Capital City which they had already swallowed up in their ambitious Desires and Expectations resolving to take Ahaz out of the way and to set up the Son of Tabeal whom some suppose to be some great Man of Syria or as Dr. Lightfoot thinks one of the Posterity of Tabrimmon 1 Kings 15.18 which signifies a good Rimmonite such as worships well the Syrian God Rimmon 2 Kings 5.18 as Tabeel signifies a good God Others say they designed to set up Zichri the Israelite for his meritorious Act in slaying Ahaz's Son 2 Chron.
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
World's Redeemer must come in the likeness of sinful Flesh Rom. 8.3 and be like to Man in all things Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 So that in respect of his Humane Nature which he had Assumed He is said to grow in Wisdom and Stature from Infancy to Childhood Youth and Middle Age for according to the measure of his Age the Divine Nature did reveal to the humane more and more of the Divine Wisdom Had he augmented his Body to Man's Stature when he was come out of the Womb as he could have done then would he have seemed some Phantasm or Spectrum rather than any true real Body And had he shewed all Wisdom at the first he would have been counted a Prodigy saith Theodoret. N.B. Note well Therefore did he mainfest his growth in both by little and little and at the Age of twelve years which is the usual time when Reason comes to some ripeness he gave out an eminent instance of his extraordinary Wisdom Yet that Beam of his Deity which he there put sorth in disputing with the Doctors he soon drew in again and lay along time after obscured for although he was both God and Man yet follows it not that things proper to the Deity were given to his humanity saith Calvin but so far forth only as was available to our Salvation otherwise the Son of God hid his Divine Power N.B. Note well Some Antients say Christ withdrew himself from his Parents unobserved by the same power as he did through the midst of his inraged Adversaries Luke 4.30 for his Parents having brought him up with so great careful love could never be guilty of such careless neglect as to lose him in the City this may be granted thus far that it being the Jews manner of returning from the Feast the Men to go by themselves and the Women by themselves but the Children with either of their Parents now Joseph supposing Jesus had been with Mary among the Women and Mary suppos'd he had been with the Men c. so happen'd he to be lost If he purposely withdrew it was because he would not seem to despise his Parents who might have hindred his disputing by commanding him away and the same Divine Power preserv'd him in his going up three times in the year with his Parents to Jerusalem who were afraid to go into Judea Mat. â— 22 for he had his Fathers work to do and his hour was not then come c. N.B. Note well That Christ the holy Son of God should be a man of sorrows and so acquaimed with griefs Isa 53.3 Who can but wonder seeing Pilate's Wife calls him the Just one Pilate himself pronounc'd him Jaultless Judas stiled him his Innocent Master and the Devils themselves openly Declared him the Holy one of God All this Testimony from his Adversaries could not be tainted with flattery yet his Innocency and Sanctity was no security from sorrows as we have seen all along in his Private Life at the best undergoing hard Labour of Hewing Wood c. at Home beside the Dangers he was exposed unto Abroad c. now he being about Thirty years old and having but three years and an half to live in this lower World Oh what a Poor Pilgrim's Life did he live not having an house where to lay his head Mat. 8.20 but went about as a Stranger and Traveller from place to place yet doing good every where Acts 10.38 every place he came to in his Pilgrimage was the better for him and none worse N.B. Note well No wonder then that we Men and Women of Sin should be Men and Women of Sorrows when our sinless Saviour was so to sanctifie us The First Place this best of Pilgrims travell'd to in his Publick Life was Jordan to that very place where Israel passed over to possess Canaan John 1.28 as Bethabara signifies thither he went to be Baptized by John Baptist Mat. 3.13 from Galilee thither He came far to seek his Baptism we must not grudge at any pains to partake of Christ's Ordinances Zech. 8.21 As Christ by his Circumcision was admitted a Member of the Church under the Law so is he by his Baptism of the Church under the Gospel being withal Installed thereby into his Ministerial Function by Baptism and Unction of the Holy Ghost as the legal Priests entred into theirs by Washing and Anointing Christ came far to be Baptized not for any need he had as we thereof for he was a Lamb without blemish of Natural Corruption and without spot of actual Transgression 1 Pet. 1.19 But he was Baptized merely for our benefit to sanctifie Baptism to us and to dignifie his own Ordinances for us Though our Saviour was no Sinner yet became he sin for us who knew no sin 2 Cor. 5.21 He left his Trade and his Mother at thirty years old that he might do the Work of his Father and fulfil and Righteousness He came to John who had not seen him before being parted by Herod's Persecution till this fulness of time for his Inauguration and to be Proclaimed by him the Grand Prophet of the New Covenant John Baptist who was the Voice and made the Proclamation was as the Day-Break before the Sun of Righteousness arose after a Life of Darkness and Silence for thirty years and put forth his Light and Lustre in our Horizon N.B. Note well All the Three Persons in the Trinity concurr'd in this solemn Baptism The Second Person being in the Vail of the Flesh was the subject hereof the Third Person descending in the form of a Dove lighting upon Christ as Noah's Dove did upon the Ark a shadow hereof was a witness c. And the first Person concurr'd in State and Majesty without form as is said to Israel Ye saw no shape yet heard a voice Deut. 4.12 c. Here was a Majestick Meeting about Man's Redemption as before about Man's Creation Let us make Man Gen. 1.26 Now it was that the Heavens opened Mark 1.10 when Christ came to be the Saviour of the World which had never been opened to the sight of Man before and now the Baptist saw something above the Stars as Stephen did afterwards Acts 7.55 N.B. Note well 'T is a Just wonder that our Mortal Eyes can reach the Visible Heavens and not be wearied in the way which some affirm to be five hundred years Journey to the starry Firmament and Mathematicians tell us that if a Stone should fall from the eighth Sphere and pass every day an hundred Miles it would be sixty five years or more before it could come to the Ground and now the Baptist heard also a Voice from Heaven calling Christ God's Darling c. yet was he not spared Rom. 8.32 but was acquainted with Griefs c. The Second Place of Christ's Pilgrimage after his Baptism was the Wilderness whither the Dove led this Lamb to encounter the Roaring Lion the Devil No sooner had Christ received the Holy Spirit in
Note well The length of Calamity either on the Church or on the Children of God is a blessed motive to move Christ's Bowels and tender compassions toward them The Eighth Remark is Some Mens Misery is of a longer Measure and others shorter as the Syrophoenician Woman had her misery of a bloody Issue twelve years Mat. 9.20 The Woman that was bowed down doublefold had her Infirmity eighteen years Luke 13.11 but this Cripple had much longer misery even thirty eight years yet what is this to Eternity of Extremity Mankind in general need something to mind them of God Misery makes a Man know both God and Himself Some have prayâ—â— that Sickness might be sent them to tame their bodies from sin and that their Souls might be better disposed for God Some stand in need of more misery to bring them to Christ as others less Every one hath their measure and none have one lash more than is needful If need be we are in heaviness 1 Pet. 1.6 Christ suits the burden to the back and his strokes to our strength c. Yet at long last comes Deliverance then let none Despond and Despair tho' the Vision tarry it will come Hab. 2.3 The Ninth Remark is Christ is better to miserable men than their own fears or expectations This miserable Cripple had laid long in misery all humane helps and Medicines from Men had hitherto proved ineffectual His hope was now hanging upon an helping Angel no less than the motion of Angels who are Ministring Spirits to the Heirs of Salvation Heb. 1.14 could dispense an immediate Cure to his old and desperate Disease yet in this he had met with many disappointments and therefore feared he should perish by his Distemper When Christ came and look'd upon him with compassion N. B. Note well He only expected Christ would lend him his hand to let him down into the Waters he would not think of any other way of Cure yet even Christ then cures him by his operative word John 5.7 8 9. Thus while we are measuring God by our Model and casting him into our Mold His Thoughts are not as ours but he goes his own way to work not ours and does things for us we look'd not for Isa 64.3 The Tenth Remark is This Cripple thus cured by a Miracle and in a Moment at Christ's Command Trusses up his Bed and walks to the Temple that he might praise God there for his unexpected and extraordinary Recovery N. B. Note well This his practice is for our pattern to imitate as was likewise that of Hezekiah whose first work when God had raised him from off his Sick bed was to give solemn thanks to God in the Temple for that marvelous mercy Isa 38.22 't is manifest that Christ bestowed on this Cripple a double Cure healing him in part on the Inside as well as wholly on the outside in giving him an Heart so willing to obey Christ's Commands though in things as was said contra Gentes against the Grain of the Jewish Nation who quarrel'd with the Cure and the bearing away of his Bed the evidence and confirmation of the truth of the Cripple's Cure because it was done upon their Sabbath day though much tending to God's Glory The Eleventh Remark is Though this Cripple had but at the first a small knowledge of Christ for he was so transported with his Cure that he much inquired not then after the Curer yet when Christ found him in the Temple he made himself more distinctly known to him saying Go and Sin no more lest a worse thing come unto thee ver 14. wherein there is 1. A Commemoration of his Cure and Benefit 2. A Commonition of his Duty And 3. A Commination of some sorer Sufferings upon the neglect of Duty N. B. Note well Relapses into old Sins bring Relapses into worser Sufferings God punisheth more severely the second time and riseth higher and higher in his wrath when we by falling lower and lower into ways of wickedness rise higher and higher into Provocations Lev. 26.24 28. c. N. B. Note well Oh 't is a blessed thing to be found waiting on God in his Temple and worshiping him Christ may find us there as he did this Cripple for he calls it My House and 't is call'd His Temple Mat. 2â— 13 Mal. 3.1 Christ's Haunts should be known to us as David's was to the Ziphites 1 Sam. 23.22 that we may find him or rather be found of him and know him more distinctly as this Man did The Twelfth Remark is The Jews Persecute Jesus for this Miraculous healing c. John 5.16 No sooner had Christ cured the Cripple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he swam out conâ—â—ng himself away ver 13. lest by his Presence that Work should be hindred The cured Cripple as soon as he knew his Curer was Christ from a good intent doubtless 〈◊〉 the Jews that they might Honour Jesus with him and might repair to him if they wanted him for any such Cures Hereupon they Execute their Malice like Hypocrites under specious pretences quarrelling with Christ for bidding the Cripple to take up his Bed on the Sabbath day as a thing unlawful In this they said Vere non Sincere Truly Jer. 17.21 22. Neh. 13.19 c. but not Sincerely It more troubled them that Christ had cured the Cripple than that the Sabbath had been broken by him therefore they ask not What Man is he that healed thee But That bade thee take up thy Bed c. v. 12. Those spiteful People aliud in Titulo aliud in Pyxide like Egyptian Temples beautiful without out some Cat or Dog to be Worship'd within do convent Christ before the Sanhedrim in order to kill him before whom he openly proved himself the Messiah asserting that all Power and Judgment was put into his Hand and that he had the same Authority to dispense the Affairs of the New Testament that the Father had for the Old yet such was their obstinacy that neither Ministry nor Misery nor Miracle nor Mercy could mollifie their Hearts Acts 13.41 however this plain Sermon in Christ's Oracle and Miracle left them ever after without excuse John 15.22 Rom. 1.20 CHAP. XIII NEXT follows the Miracle of Christ's Healing the Man with a Withered Hand which is Introduced with the Disciples plucking Ears of Corn both these were done on the Sabbath-Day Luke 6.1 to 12. Mark 2.23 to the end Chap. 3 to 7. Mat. 12.1 to 15. Luke calls it the Second Sabbath after the First great Passover Sabbath and so the Jews did reckon the Third Fourth Fifth and Sixth Sabbath till they came to the Seventh-Sabbath which was their Pentecost according to the Law Lev. 23.7 11 14 15 16 17. which was their solemn Thanksgiving Feast for Inning their Barly-Harvest The Remarks hereupon are these First That no Corn no nor Ears of Corn must be eaten till the First-Fruits-Sheaf was offered and waved before the Lord to express their Thankfulness
Magdala call'd Papus of Judah so though born at Bethany was call'd Magdalen by Marriage This Woman Sinner meets Christ at Simon the Pharisee's House not as many others for curing of their Bodies but she comes for the curing of Her Soul making her Eyes a Fountain to wash Christ's feet in that she might have his side for a Fountain to wash her Soul in and wiping them with the Hairs of her Head in stead of a Towel that he might wipe away her sins from the caule of her Heart likewise she kissed Christ's Feet that he might kiss her with the kisses of his Mouth Cant. 1.2 We read not that the Virgin Mary ever did what this Mary the great Sinner did 'T is a question whether Innocency or Penitency glorifie God more This Woman loved much Luke 7.47 Therefore brought she to Christ an Alabaster Box of Ointment very costly John 12 â— Present for a Prince and such a one as Cambyses sent to the King of Aethiopia as Heroâ—â—tus and Pliny relate sparing for no cost at which Simon the Pharisee was offended as well as Judas the Traitor censuring his Betters Luke 7.39 John 12.5 6. Simon pretends to be more Holy as Judas to be a better Husband but Christ answers both their Cavils c. The Fourth Remark is After this Dinner at Simon the Pharisees House Christ is presented with a sad sight of a Demoniack that was both Dumb and Deaf yea and Blind also Luke 11.14 Mat. 12.22 'T is said in Mark 3.19 That Christ went into the House with his Disciples to wit unto this Pharisee's Feast where Christ's Mouth was not stop'd with good Chear The Proverb is He that receives a Courtesie sells his Liberty but so did not Christ either at Simon 's Table Luke 7.40 c. or at Martha's Luke 10.40 41. or at another Pharisee's Luke 11.37 where he sets forth the Pharisees in their own colours and entertaineth them with as many Menaces and Woes as they did him with Messes of Meat ver 39 40 41 42 43 44. Mat. 23.13 14 15.25 27 29. But Christ could not rest long in Simon 's House for this Doleful Spectacle of this Demoniack was brought home to him and the multitude were met to hear and see what Christ would do with the Devil in this Possessed and Christ readily gratify'd them with the neglect of himself having more compassion upon this miserable man than upon his own wearied Body N. B. Note well The misery of this Possessed man was matchless for saith Theophylact the Devil had shut up in him all passages of Faith and Salvation by bereaving him of the use of his Eyes Ears and Tongue Oh! what a great mercy have we all from our good God in the use of all our senses multò plures sunt gratiae privativae quà m positivae saith Gerson the Chancelor of Paris There be more evil things we are preserved from than are the good things we are priviledg'd with Alas how soon may any of us be made blind deaf or dumb which is asserted in the adage Cuivis potest contingere quod cuiquam potest that which is one mans case though never so sad may be any man's case N. B. Note well Such as are born deaf must be dumb too because language is learned by hearing it from others And N. B. Note well 2. When we see another stricken with any Divine stroke and our selves spared then should we keep a Passover for our selves for God's passing over us and say that he hath punished us less than we have deserved Ezra 9.13 The Fifth Remark is Christ's Favours seldom come single to us here was a double yea a treble Miracle of Mercy from him to this man in this deplorable case 't is said Luke 11.14 Christ was casting out a Devil and it mas Dumb that is It had made the man dumb and not only so but deaf and blind too There is a series a concatenation of mercies in this Miracle The dumb was made to speak the deaf to hear and the blind to see by the power of it At this the People wondred Mat. 12.22 23. The word never works kindly till Men hear and admire it and oh that we could admire with this Multitude God's word and his multiplying Mercies on us c. The Sixth Remark is But the Pharisees instead of admiring fall on foul censuring of Christ 1. Saying that he was Mad. And 2. That he had done this Miracle by Magick Art First of the first The Pharisees were so mad to see so many mighty Miracles wrought by Christ's Almighty hand whereby they foresaw not only the loss of their Reputation among the People but also the fall of their Pharisaical Kingdom This inraged them so that as if that Devil which was cast out of the Demoniack's Body had got into those mens Souls they spread abroad a report that Christ was Mad Mark 3.21 whereof his Friends his Mother and Brethren hearing came to see whether he was beside himself according to that malicious report and to make provision for him if they sound it true as for a Mad-man but finding it false those Dogs his Accusers were mad not this Meek Lamb of God however they would have interrupted him in the course of his Ministry Mat. 12.46 While he yet Preached to the People and ver 47. This must be a weakness in his Mother who was otherwise full of Grace Luke 1.28 yet was not without Original Sin as the Sorbonists do assert but had the sinfulness of other Women in stoping her Son in God's service which certainly was a Sin so had need of a Saviour as well as others Luke 1.47 In this Simon 's house Mary heard one say Blessed is the Womb that bare thee c. which might puff her up to vain-glory and out of Ostentation might send for her Son out to shew her Authority c. saith Chrisostom as John 2.3 His Brethren believed not John 7.5 Therefore did Christ give so smart a Repartee to the Messenger ver 49 50. shewing that no natural Relations or Requests from them must come in competition with God's Work and Glory In which case all must be neglected yea rejected Deut. 33.9 though their pretences be never so plausible seeing Sanctior est copula cordis quà m corporis to be spiritually a kin to Christ is more than natural and the way to be a kin to him is to do his Will Mat. 12.50 Secondly The same Devilish Malice that lay as Venom rankling in the Pharisees Hearts broke out oft at their Mouths to decry the Dignity and Authority of Christ's Miracles and as before they had made him a turbulent Mad-man so now their Blasphemous Mouths make him an Infamous Magician and a Contemptible Conjurer as if he had done them by the Power of Magick Mat. 12.24 c. Mark 3.22 Luke 11.15 They spitefully use the worst of Names for the Prince of Devils in greater detestation against Christ calling him Beelzebub Mat.
seeing she murmured not at her Discouragements saying Is this the hearer of Prayer and he that will not break the bruised Reed c But believes he heard her when he did not answer her as Jer. 31.18 and when he fled from her it was as one desirous to be purely pursued by her that He changes his former Reproaching and Repulsing into a present gracing and gratifying her granting all her desire and more be it unto thee even as thou wilt wherein Christ seems to say to her Here is the Key of my Treasury take it open the Door go in and take what Mercy thou likest most The Devil shall be cast both out the Mothers Soul and out of the Daughters Body and both were done accordingly as the Prayer of the Parents Faith was profitable to the Child here so it may be to ours c. This Mother went home found her Daughter lying down quietly upon her Bed as one composing her self to rest being wearied with the daily disquiet the Devil had exceedingly vexed her with Mat. 15.22 Mark 7.30 Thus this Woman though weak as to her Sex yet strong as to her Faith compels as it were her seeming unwilling Saviour to do for her what she desired N. B. Note Well There be three Women famous for their Faith upon Record the Hemorroisse or Woman with the bloody Issue Mat. 9. Mary Magdalen Luke 7. and this Here c. Next follow two other Miracles to wit Christ's healing many miserable that came to him and his feeding four thousand c. Mat. 15.30 32. Mark 7.32 8.2 c. both these were to demonstrate further the Omnipotency of Christ A few Remarks upon both these may serve and satisfie here because the like to these Miracles have been largely insisted on before As to the first of healing many miserable Remark 1st How Christ went about still doing good Acts 10.38 He comes out of the Coasts of Tyre nigh to the Sea of Galisee where the sound brought the Sick to our Saviour and the Lame Blind Dumb and Maimed laying them down at his feet to be healed Thus when Christ had done his work in one place He follow'd his work to another He staid not in Phaenicia among the Gentiles after that one only Miracle of Mercy upon the Mother and Daughter aforesaid but immediately returns into the middle Territory betwixt the Upper and Nether Galilee which Mark calls Decapolis's Coast Mark 7.31 that is a Country consisting of ten Cities whereof Nazareth the place of Christ's Education was one where He spent the greatest part of his Ministry so gratifying his own Country most more than in Judea where were mostly his Implacable Enemies the Scribes and Pharisees to whom he exposes not himself before his time c. The 2d Remark is Many may come to Christ at once without hindring one another's 'T is not so with Man where one must wait till another be dispatched Matthew mentions a multitude of miserable ones brought up the Mount to Christ's feet not without much pains which argued much Faith in both but Mark mentions only one that was Deaf and had an Impediment in his speech Mark 7.32 whose Cure Mark singles out from all the other mention'd by Matthew and describes it in all its Circumstances because it was done in the way at distance before the multitude came therefore Mark mentions not this Mount at all for the fame of this Deaf Man's cure brought multitudes of Diseased out of all Adjacent places to Christ when after this he went up to the Mount c. N. B. Note well Thus we ought to carry all our friends diseased in Soul or Body though never so many of them one cannot hinder the healing of another lay them at Christ's feet that he may pity and heal them The 3d Remark is The Cures Christ wrought here upon the Body healing the Deaf Dumb Blind Lame and Maimed c. are still wrought by him upon the Soul of Mankind Though Christ bought not brought not applied not any Drugs in order to the Healing of any those Diseased yet used He some outwards signs such as putting his Finger into the Deaf man's Ear. and moistning his Tongue with his Spittle Mark 7 33. whereby He exhibited as Visible the Invisible efficacy of his Divine Power Thus also he did Mark 8.23 John 9.6 still no other External Means are used but what was properly Christ's as his Spittle and his Finger here that He might have all the Honour c. now as the sight of those Bodily Diseases put Christ to the Sigh Mark 7.34 not of any difficulty he had to heal them but from his commiserating fallen mankind which through Sin is become an Oecumenical Hospital attended with so many sad accidents of Misery and Mischief that which befalls any Man might befall every Man N. B. Note Well Yet the fruits of the fall are far fiercer and more universal upon the Soul than on the Body for whereas there may be here one and there one that is Deaf or Dumb c. bodily yet thousands are found so spiritually Christ sighs at this much more and oh that we could sigh too and seek to him that he may thrust his Fingers into our Ears and cry Ephphatha c. of Pathac Hebr. to open that he may open the ears of our hearts as Acts 16.14 heal us as Dumb Blind c. The 4th Remark is As Christ heal'd many at once here so he heal'd them without a pause how desperate soever their Disease was He held them not off as he did the Woman of Canaan till her third Petition but yields to these at the first word not because they were better but weaker than she was N. B. Note well Stroâ—g Graces shall have strong Exercises The skilful Armourer trys not an ordinary Breast-piece with Musket-shot nor doth the wise Lapidary bring his foster stones to the stithy Christ suits the burden to the back and the stroke upon her to the strength of her Faith which he well knew c. As to the second Miracle of feeding four thousand c. The Remark 1st is Our Wants and Weaknesses lye nearer Christ's Heart than they can do to any Mortal Man He takes notice of the Peoples necessities first before his Disciples Mat. 15.32 Mark 8.1 2. The 2d Remark is As Christ had compassion then so now upon his poor pennileâ—â— and necessitous People in Heaven he is free from personal passion yet not from Tender Compassion Heb. 2.17 4.15 Acts 9.5 The 3d Remark is Christ takes punctual and particular cognisance of all the circumstances of our sorrows and sufferings as here how far they came how long they had been there how little able they were to hold out fasting c. He not only relieves them for the present but for future too to help them home The 4th Remark is An Evil Heart of Unbelief doth pertinaciously cleave to the best Heart as the fretting Leprosie would not be scraped out
hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the Plotting-heads and the Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4◠c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
the Gentiles is supposed to be that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times Their success by God's blessing in their work is as followeth The second part of this History is their Progress after their Egress from Antioch wherein much Mystery is taught us in these following famous Remarks The first is Saul and Barnabas in order to their Preaching the Gospel to the Gentiles make their first Journey to Seleucia a Sea-Town of Silicia built by Seleucus nigh to Antioch and over against Cyprus a Town of good Note but mentioned here only because at this Port they took shipping and sailed to Cyprus whither they principally designed to go for their first work being guided thither by the Holy Ghost verse 4. Let us with Moses turn aside a little to behold this great wonder N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations The Reasons why some say 1. These two went thither that they might see how the Kingdom of Magog which Ezekiel mentions Ezek. 38.2 and 39.1 was Rooted out in that place according to that Prophecy and Promise c. 2. Others more probably affirm that they went thither because this was Barnabas's Native Countrey Acts 4.36 therefore patriam quisque amat non quia pulchram quantum quia propriam out of love to his Native Soil he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace But 3. 'T is best of all to say They were out of the free Grace of God directed thither by the Holy Ghost N.B. The Roman Histories tell us this Island Cyprus was so wealthy that the Roman Generals were invited thither or rather tempted by its Wealth to assault and subdue it as assured there was most Rich Plunder there and the Annual Tribute of that Conquer'd Countrey would prodigiously promote and replenish their Exchequer But Christ out of his Free Grace without any such external motive made a seizure upon this Cyprus by his Gospel directing his Apostles thither where a great Man with many others were converted to the Faith and a Church was gathered in it by their blest Labours Cyprus was antiently called Macaria or the Blessed Island because it so vastly abounded with all Temporal Blessings within it self and of its own growth but the Inhabitants thereof made a bad use of these good things of God from whom all good comes for they generally lived at ease and pleasure Fulness as in Sodom bred forgetfulness they dedicated their Land to Venus who was worshipped there and much filthiness was committed by them in that abominable Pagan Worship Notwithstanding all these Abominations overspreading that Countrey the Free Grace of God casts a look of Love towards sinful Cyprus the Holy Ghost directs these Apostles thither to Reclaim them from sin and to Reduce them to Christ So upon Acts 15.39 The second Remark is The first work of Saul and Barnabas in Cyprus was They Preached the Word of God in the Synagogues of the Jews at Salamis Verse 5. We must know that Cyprus was exceeding full of Jews and their Synagogues being the largest Structures were the most convenient Receptacles of large Assemblies especially in Salamis the chief City of Cyprus now call'd Famogusta situated on the East part of the Island over against Syria there they Preached not only to receive the greater Resort but especially because tho' they were sent unto the Gentiles yet was it not to be till the Jews had Refused the Gospel as after appeareth Acts 13.46 and 28.28 The Apostles were first to bless the Jews with the Gospel of Christ Acts 3.26 N.B. For Christ was properly the Apostles of the Circumcision Rom. 15.8 and Heb. 3.1 who therefore saith I am not sent save to the lost Sheep of the house of Israel Matth. 15.24 and accordingly he sent his Apostles out first to feed those poor scattered Sheep Mat. 10.5 6. Those he calls the Children of the house but the Gentiles no better than Doggs Matth. 15.26 Yet when those wanton and full-fed Children began to waste their meat and wickedly to crumble it into small pieces and cast it under Table upon the ground N.B. Then as saith that brave Believing Woman may dhe Gentile-Doggs lick up those leavings verse 27. as they did here The Vail of the Temple was Rent by Christ's Resurrection and the Partition-wall was now broken down that Jews and Gentiles met here together The third Remark is When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel from thence they travelled Preaching up and down the Island till they came to Paphos which was the farthest part of it Westward and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places Thither go they verse 6. to destroy that Diabolical Worship And there they met with a Magical Jew called Bar-Jesus which signifies the Son of Jesus so had he called himself as if he had been of the nearest Alliance to our dearest Redeemer The Syriack names him Bar-Shuma of Shem a name signifying a man of great Name and of high Renown for his Conjurations as another Simon Magus N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews their first way was to curse Christians by their daily prayers Maledic Domine Nazaraeis as they call'd them Their second was by Emissaries The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this of imploying many skilful in Magick Magicians mostly abounding at this time who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles as Jannes and Jambres those Sorcerers of Egypt laboured for a while to bring the Miracles of Moses into contempt till they were over-mastered N.B. And so was this Sorcerer here who was commonly call'd Elymas which is the same in sense with Magus as the other sense of Bar-Shuma is filius Inflationis because he being breathed upon by a Diabolical Inspiration used to Prophesie as it also signifies filius Vlcerum because he professed to undertake the cure of Ulcers yet could not this Bar-Jesus or Bar-Jehoshua which signifies an Healer heal his own hellish ulcerated adulterated heart for when that great Man Sergius Paulus the Proconsul of the Countrey and a docible person to good which is rare in the Worlds Grandees had sent for Barnabas and Saul desiring to hear the Word of God verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation and which this Sorcerer indeavoured with all his might to smother and disappoint verse 8. withstanding the Apostle's Doctrine and indeavouring to pervert the
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it