reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
c. And the Emulation of the Philistines against him v. 17 18 19 to the end The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity He hearing of David's Valour and Vertues and of his growth and greatness in glory which could not otherways be Because the Lord of Hosts was with him v. 10. the fame hereof did so far prevail with this King 's truly noble mind that as Lavater tell us he wrote a most Loving Letter to David wherein he expressed much Candour and Kindness towards him This Letter with David's Answer to it were both extant in Josephus's time However The Scripture of Truth tells us that this Hiram was so candid a King to David that he sent Embassadour to him with Cedar Trees from Lebanon a great part whereof lay in that King's Countrey and Carpenters to build him an House N. B. For David had demolished the Old Fort after he had slain all the Jebusites that had defiled it with their Idolatry save only Araunah saith Josephus who afterward proved a kind friend to David chap. 24.18 22. When he became a Proselyte to God's true Worship N. B. To this New House David gave a new Name that all the Monuments of abomination in the Old House might utterly be abolished and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace not out of pride and state as that of the Persian King's interdiction Esth 4.2 but that it might be a lasting memorial of this famous Victory Nor was this Rule so general as to admit of no exceptions for Lame Mephibosheth was admitted upon another account that he might be a standing Remembrancer of David's dear Friend Jonathan It could not but be some content to David in demonstrating his favour to a Lame living Son in thankfulness to his now deceased Father N. B. We may suppose that while all Israel was with David at Jerusalem David consulted with the Chief Captains about a convenient time for fetching up the Ark 1 Chron. 13.1 2 3 4. and until that appointed time all the Tribes went to their own homes After their departure Hiram sends betimes to enter Amity with him and to build him an House to Live in and then it was that David multiplied his Marriages contrary to God's Law Deut. 17.17 to build up himself a living House v. 13 14 15 16. and 1 Chron. 14.1 2 3 4 5 6. This David did to enlarge his Family and to encrease his Alliances with so many considerable Families yet may it well be reckoned amongst David's miscarriages For beside his leaping over the Pale of God's Law in Multiplying his Wives to strengthen himself in the Kingdom as above he was afterward punished in his Concubines He was made saith Peter Martyr to Vomit them up again which he had swallowed down with so much delight chap. 20.3 'T is no good policy to break God's precepts upon any pretence The Fifth Remark is The Second Event of David's Inauguration over all Israel namely The Emulation of the Philistines who hearing of David's splendid Coronation quite contrary to the Tyrians looked upon David's settlement with an envious Eye and took this timely opportunity when all the Armies of Israel were returned home and before Jerusalem was fully fortified they came once and again to the Valley of Rephaim which lies near Jerusalem to catch David at unawares but he beats them back with a sore slaughter both times v. 17 18 19 20 21 22 23 24 25 and 1 Chron. 14.7 to the end Wherein Mark 1. The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David they craftily forbore all acts of Hostility those Seven Years hoping they would destroy one another and so make for them a more easie Conquest of both But now all being ended and Amicably composed unanimously under David they began to fear his growing greatness especially by Hiram a rich King of a Neighbour-Nation now entred into a League with him they thought it now high time to bestir themselves which they durst not do before for fear of making both parties of Israel and Judah to unite against a common Enemy-Invading their Land but now they must pluck up this new plant before it were too much fortified both at root and top c. Mark 2. It may be supposed that Achish King of the Philistines who had been so kind to David in the time of his banishment by Saul was now Dead for we read not one word of him in this expedition wherein 't is said That all the Philistines came to find him out and fight against him or if yet alive the other Four Lords of the Philistines over-ruled him now as they had done in Cashiering David and his Men out of their Army when he had Ziklag bestowed upon him Mark 3. So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him and not he them lest they should have for so doing basely branded him with the brand of Ingratitude to Invade them first who had given him such Courteous entertainment in the times of his troubles He will not therefore be the first Aggressor Mark 4. David secures his Forces in the Cave of Addullam till he had consulted God by Abiathar which being done with God's warrant he falls upon the Philistines in the Valley of Giants and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger hence David called the place of this Victory Baal perazim The Lord of Breaches Mark 5. These Philistines had brought their Images into the Field to fight for them in hope of help by them perhaps in imitation of the Hebrews who had formerly frighted them with their Ark among their Army 1 Sam. 4 6 7 8. those Mawmets they left behind in their praeposterous flight to save their Lives or out of contempt because they had helpt them to no better Success David takes and burns them as God had commanded Deut 7.5 25. 1 Chron. 14.12 Mark 6. Those Fool-hardy Philistines will needs stumble the second time upon the same stone spreading themselves again in the valley of Giants doubtless with greater force v. 22. as if they had been of the Race of those Old Giants who waged War against God himself David still not flush'd witht he former Victory depends upon God for Direction God Directs David not to fight them by open War as in the first but now to use a stratagem of Fetching a compass v. 23. God's Promise must be trusted yet the best means must be used Come on them unawares c Mark Lastly The Season of David's Acting God must go before and Man must follow after When thou hearest the sound of a going on the tops of the Mulberry Trees then fall on v. 24. Such a sound as utterly frighted the Syrians 2 King 7.6 shall now fright the Philistines The sound of a
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
afterward Remark the Third In this Siege of Ramoth Joram King of Israel received by the Syrians such a mortal Wound as made him sick of a Fever 2 Kings 8.29 It seems Kings in those times exposed themselves unto great dangers in Battles As this same War was begun by Ahab the Father and proved fatal to him 1 Kings 22.3.34 so it did no less to this Joram Ahab's Son Here was he wounded and went down from Ramoth about twenty-four Miles to Jezreel a place of greater security to be healed c. 2 Kings 9.15 so that Jehu had a fair opportunity saith P. Martyr to fall upon Joram when he was withdrawn from his Army thither for Curing his Wounds The Fourth Remark is The final Fall of those two wicked confederate Kings is described together with the fall of the Grand Jezebel in 2 Kings 9. 1. Of Joram King of Israel ver 24 25 26. 2. Of Ahaziah this King of Judah ver 27 28 29. Then 3. of Jezebel that impious Queen ver 30 31 to 36. Whereas in the 22. of Chronicles the account there given doth only concern this man with three Names where we find several Circumstances of his last End described which are not Recorded in the Book of Kings as well as of his first beginning to Reign which he did by the Authority of the Sanhedrim then sitting in Jerusalem ver 1. while Jehoram under his dolorous Disease took no care to settle a Successor So ver 9. gives an Account omitted in the Book of Kings that Jehu allowed this wicked Ahaziah an honourable Burial for the sake of his good Grand-father Jehosaphat from whose honoured Dust he received this Favour though a degenerate Grand-son Holiness hath its Honour even from those that have it not God moved them to bury him from respect to Jebosaphat c. 2 Kings CHAP. IX THIS Chapter brings in Jehu's anointing to be King of Israel whom God raised up to destroy Ahab's House for the accomplishing of which his Generation-work God gave him a fiery and a furious Temper Remarks First upon his being anointed by a Prophet as First Elisha must not go himself to anoint Jehu either because be was now grown old or for privacy-sake saith Menochius c. he being too well known among the Captains but he calls one of the Sons of the Prophets ver 1 c. whom the Rabbins over-curiously determin to be Jonah the Son of Amittai Jon. 1.1 who they say was the Widow's Son of Sereptah whom Elisha raised from the dead 1 Kings 17.22 However he was one unknown to Jehu had Elisha himself gone it would have made Joram's Party jealous c. Remark the Second This Young Prophet Elisha orders not to fetch the Sacred Oil from the Temple saith P. Martyr but took that which was at hand because the Matter admitted of no delay nor did he take an Horn of Oil wherewith both David and Solomon were anointed 1 Sam. 16.1 and 1 Kings 1.39 which intimated a perpetuity of their two Kingdoms but a Glass Vial or Box. as 1 Sam. 10.1 the same Hebrew word in both places to shew a deficiency or failure in Saul's and Jehu's Kingdoms Jehu was anointed saith P. Martyr that in an extraordinary way he might succeed Ahab's Sons whom he was utterly to extirpate Remark the Third This Young Prophet obeys Elisha though in peril of his Life for High-Treason because Joram was still living He goes to Ramoth which Cajetan P. Martyr c. think was now won from the Syrians by Israel's Army though Jorant was gone to Jezreel leaving Jehu his General in his absence This they gather from the mention of the inner Chamber ver 2. and the top of the Stairs ver 13. and the Charge Let none go out of the City ver 15. Here the Prophet anointed Jehu and in God's name told him of Royal-work c. ver 6 7 8 9 10. This was done according to the command of Elijah to Elisha 1 Kings 19.16 and now of Elisha to this Young Prophet Remark the Fourth This Act though secretly managed did startle at the first the other Captains under Jehu the General They ask Wherefore came this mad Fellow c. ver 11. N. B. Thus those prophane Captains flouted the Lord's Prophets for their declaiming against their Debauchery and Idolatry and thus the Lord's Ministers are counted and called by a mad World always beside it self in Matters of Salvation even in all Ages as Jerem. 29.26 Hos 9.7 Acts 26.24 2 Cor. 5.13 yea Christ himself was supposed to be beside himself by his Carnal Kindred Mark 3.21 Remark the Fifth However those rude Ruffians knew him by his Habit and Gesture to be a Prophet and that he came upon some great Errand which they were more eager to know because Jehu modestly endeavoured to conceal it ver 12. And when they knew it partly from expected Preferment partly from humane Nature that desires Novelties but principally from God's Providence inclining their Hearts they consented and confirmed what this mad Man had done ver 13. making use of the top of the Stairs for Jehu's Throne and their own Garments instead of a Cloath of State for him to tread upon Remark the Sixth Joram's absence from his Army because of his Wounds made very much for Jehu's Advantage saith P. Martyr Jehu immediately marcheth to Jezreel where Joram was and where Jehoaaz or Ahaziah King of Judah was come to visit his Cousin King of Israel ver 15 16. which is marked as a marvelous Act of God's Providence 2 Chron. 22.6 7. N. B. That as these two wicked Kings had join'd themselves together in sinning so God ordered it that they should both be joined together in suffering Joram came thither to be cured of his Wounds and Ahaziah came thither to condole with his wounded Cousin-King at this juncture comes Jehu and catches them both in his Net The Second Part is what Jehu acted after he was thus Anointed Remarks upon it are First no sooner had Joram's Watchman discovered Jehu by his furious Marching but he sends first one Scout and then another ver 17 18 19 20. both which Jehu detained telling them That he would himself give an Answer to Joram Upon this Discovery Joram though sick and wounded goes in his Chariot to meet Jehu ver 21. never dreaming of an Enemy but rather thinking tho' his Messengers were detained that Jehu came with good Tidings from the Army whereof he had left him the General and that Jehu himself was resolved to be the first Messenger of their Success against the Syrians Thus God infatuates whom he designs to destroy Remark the Second When Joram saw Jehu ver 22. he ask'd If he came in Peace suspecting some Treachery when it was too late Jehu answers briskly and bravely again saith P. Martyr What Peace c. His Answer was as fierce and furious as his March was He mentions not Joram's but his Mother Jezebel's Sins who was a notorious Adulteress and
his unkind Unckle in a strange and far Foreign Country To wit his Vision of the Ladder Jacob in an extraordinary manner kept tight to God and close with him both in his sore Travels and in his hard Service which his posterity did not though in the Service of no such Churlish Master as Laban but of a gracious God therefore shall he have extraordinary supports God himself when forsaken both of Father and Mother doth take him up Psal 27.10 and comes to comfort him with many comforts whereof this Vision of the Ladder is the first being a parabolical Vision of a Coelestial Ladder on purpose let down from Heaven by the God of Jacob to convey some Cordials into his wearied panting and troubled Heart In this Vision there be Four Remarkable circumstances to be handled 1. The Time 2. The Place 3. The Manner 4. The Matter of it 1. The Time when it was a most blessed and seasonable Time wherein this poor Worm Jacob Isa 41.14 was driven from home Houseless and Harbourless yea Fatherless and Motherless they were now both at distance from him and could not help him we may easily imagine what perplexing thoughts crouded into Jacob's mind while he was Hoofing it all alone with many a weary Foot-step and came to rest his tyred Body at Bethel which was Forty Eight Miles from Beersheba That was the time when God gathered him up as the Psal 27.10 signifies for a Forlorn Creature with God the Fatherless find Mercy Hos 14.3 he will not leave his Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans or Comfortless Joh. 14.18 such as are left to the wide World and lost in themselves God takes care for see 1 Sam. 22.2 3. Joh. 9.35 and Jer. 30.17 The very Abjects of the Worlds hatred and scorn for godliness sake are the fittest Objects of Gods compassion and kindness God regards the Prayer of the destitute or as the Hebrew word signifies the worthless shrubs of the Wilderness trampled upon by Beasts and unregarded Psal 102.17 Jacob here was a poor bewilder'd Creature destitute of all humane helps and then God himself becomes his Hospital God did not now despise Jacobs Prayer which so godly a Man as he was could not but pour out before him Psal 32.6 and in the multitude of Jacobs thoughts within him when he came well wearied to lye down for rest Gods comforts delighted his Soul Psal 94.19 He had his Cordial the World knâ—ws nothing off Prov. 14.10 When his Head was full of perplexing thoughts his cogitations might be intertwined and insnarled like the Branches of some Trees and ploddings upon his presâ—nt sorrows and sufferings yet then was his Heart cheared with this Vision when he knew not what to think or which way to take or turn then had he this Divine Consolation suaves habuit somnos suaviora verò somnia He had a sweet Sleep but yet a sweeter Dream God is a God of judgment waiting to be Gracious Isa 30.18 knowing how to time his Comforts best for his comfortless Servants they shall be comforted in the best Season And were we but Fatherless enough and destitute enough withdrawing our carnal confidence from Men and means now when there is a Damp upon our Hopes and a Death upon our Helps in all humane ways and cast our whole burden upon the Lord Psal 55.22 He would become our Tutor and Protector and certainly sustain us Deo confisi nunquam confusi they who place their whole confidence in God shall never be confounded no nor so much as be ashamed Isa 28.16 Rom. 9.33 and 1 Pet. 2.6 All the preliminary or previous discourse aforesaid is reducible to this first remarkable circumstance The Time when to wit when Jacob was Banished after he was Blest and double Blest when he was a poor Pilgrim a Trotting Traveller well weary'd with his Forty Eight Miles Journey on Foot and all alone then had he this Vision The Second remarkable circumstance is the place where 't is call'd a certain place Gen. 28.11 but more plainly named Bethel ver 19. 't was a marvelous providence that brought him to this certain place Jeremiah saith O Lord I know that Mans way is not in himself Jer. 10.23 It is not in Man that walketh to direct his own steps Man is not Master of his own work way or will This Text doth mainly make saith Oecolampadius against the Doctrine of Free-will seeing the Power and Providence of God doth over-rule all the power and policy of Man yea of the most potent Man and mightiest Monarch in the World as Ezek. 21.21 God directed proud Nebuchadnezzar to Steer his Course toward Jerusalem when he was at a stand and debating to go towards Rabbah the chief City of the Ammonites God there disposeth the King of Babylons Divination though it was from the Devil according to his own Decree for as Jerom saith that Monarch mingled his Arrows on one of which was writ the name of the Royal city of the Jews and on another that of the Ammonites then being blindfolded he draws the Arrows out of the Quiver wherein they were put together and the first he drew out had Jerusalem writ upon it by which it was Divined that he should go with success against that City though this Art of Divination was Diabolical yet was it ordered and over-ruled by a Divine Hand and therefore Gods Prophet could foretel it would fall out thus when none of the Devils Chaldean Sorcerers could tell the King so The Lot is cast into the Lap but the disposing thereof is from the Lord Prov. 16.33 even casual and Contingent Lottery is guided by providence Thus according to David's words Ps 37.23 the steps of this good man Jacob were ordered by the Lord who brought him to this certain place and it proved an happy place to him where he had this Heavenly Vision which may well serve to comfort and encourage ☞ 1. Spiritual Travellers who love the Lord and are loved of him as Jacob did and was God directeth their steps Prov. 16.9 As God chose out the Israelites way in the Wilderness all along as they went through it so he doth still for those that are good even Travellers towards Heaven whereof their Canaan was a type not always the shortest but ever the safest way not always the straightest way but ever that which conduceth most to bring those Mystical Travellers well yea best to their Journeys end All true Christians are a brood of Travellers whereof Jacob was the Father as before as therefore Israel in the Wilderness so we must follow God though he seem to lead us in and out as he did them backward and forward as if we were treading a Maze Abraham our Father did follow God blindfold not knâ—wing whither he went Hebr. 11.8 Though he knew not whither he went yet this satisfy'd him he knew with whom he went our God will certainly bring us not only to a certain place as he did Jacob here but to the most
be changed for the worse The Word in the World was then What Present shall we bring to the Man of God What have we But alas now the Word in the World is quite contrary a Gospel-Minister is called a Man of God 2 Tim. 3.17 And now the Word is What shall we take or keep back from him To Rob a Minister of that which is due by the Rule of Justice and not of Charity is looked upon as neither sin nor shame nor pity Fifthly The Servant said He had about a Groat by him this he would give the Man of God c. v. 8. it seems Times were not so Luxurious as they are now wherein such a trifle would be scorn'd by Men of raised expectations after greater thing whereas our Lord looked more at the will of the Offerer than at the worth of the Offering and hereupon two Mites from a Poor Widow went farther with him than two Millions from the Rich Dons Mark 12.42 Sixthly The Master said to the Man Well said come let us go v. 10. Heb. Thy word is good Saul here was so far obsequious and condescending that he Disdained not seasonable Advice out of the Mouth of his Servant No more did a better Man than he was ever Namely Job Job 31.13 No nor a greater Man than he was now Namely Naaman 2 King 5.13 14. Seventhly In their going up to Ramah they meet the Maidens coming down to draw Water at the Well below and of them they ask is the Seer here v. 11. To whom one of them told a long tale v. 12 13. And the Reason of her long Discourse Rabby Solomon quoted by Lyra renders thus That this Damsel who thus largely Answered their Question did it not only out of common Courtesie to Strangers which is every where and in all Persons very commendable but she was moreover so Enamoured N. B. With Saul's comely Personage that she staid him with her large Reply using more Words than were needful that she might look upon him the longer However God made use of her to make Saul and Samuel Happily meet together The Third Remark is The Marvelous meeting of Saul and Samuel whom God had prepared over-night by a secret Revelation for Sauls Reception v. 14 15 16 17 c. Saying to him Behold the Man when Saul saw Samuel he knew him not but Asks the Seer himself where the Seer was v. 18. N. B. 'T is a wonder Saul should not know so publick a person as Samuel that had so oft Rode his Circuits up and down the Countrey It may well be supposed here that both Saul tho' a great Mans Son did not much frequent the Assizes either as Plaintiff or Defendant c. But lived privately and peaceably and loved not litigious Suits so as to be acquainted with the Judge minding only his Fathers Husbandry at home N. B. And on the other hand 't is plain that Samuel met Saul here as a plain Man in a plain Dress and bore no great port in his outside like a Judge of Israel so that Saul knew him not either by his Habit or by his Attendants Oh the plainness of these times wherein a Judge walked like an ordinary Fellow in Saul's sight so asks him for the Seer This condemns the Pomp Pride and Luxury of our times The Fourth Remark is The Signal Circumstances of this marvelous Meeting both before at and after the Feast unto which Samuel invited Saul and his Servant as his special Guests N. B. First Before the Banquet a Conference is held betwixt them Samuel first makes himself known to Saul v. 19. and not only obliges him to be his Guest at the Feast but also comforts him about his lost Asses telling him that they were found therefore saith he mayest thou lodge with me one Night more without any Anxiety and I will tell thee whatever else thou askest me Moreover he premonishes him that though he had not found the Asses for his Father yet he had found a better thing for himself namely a Kingdom saying The Desire of Israel is towards thee a Branch of our Saviour's Honour who is call'd The Desire of Nations Hag. 2.7 is put upon Saul here N. B. And the Kingdom is promised to his Posterity too v. 20. if Saul by his sin did not cut off the Entail as chap. 13.13 Samuel tells Saul here that Israel desired a King and God had pitch'd upon him Secondly Saul's Modest Answer to Samuel's Premonishment v. 21. wherein he useth Three Arguments for his making a modest Refusal of Royalty proposed to him by the Prophet His first Argument is taken from his Tribe a Benjamite the least of all the Twelve Tribes since the fatal blow upon it Judg. 20 as above hereupon he is call'd little Benjamin Psal 68.27 His second Argument for his Humility is drawn from his Family in that Tribe which he calls the least of the Families thereof which helps us to understand what is said v. 1. that Saul's Family was not so Noble and Wealthy as some imagine His third Argument in conjunction with the two former was drawn from his Person Am not I a Benjamite And therefore Contemptible as if he had said Why doest thou feed me with hopes of the Kingdom God promis'd it to the Tribe of Judah and not to my Tribe and if a King be Elective the Numerous Tribes will carry it by multiplicity of Voices from my small Tribe All this Saul speaketh in Humility as one sensible of his own Incapacity of Royal Dignity and not in Hypocrisie whereof afterwards he became grosly guilty N. B. None know their own Treacherous Hearts What they may prove upon Tryal c. Secondly At or in the Banquet v. 22 23 24. Observe here how Saul hath a double Honour conferred upon him which verifies Solomon's Saying before Honour is Humility Prov. 15.33 'T is God's Work and way to exalt the Humble Jam. 4.10 1 Pet. 5 6. Here Humble Saul is 1. Preferred to the principal place at the Feast by Samuel and that above Thirty Guests that probably were the Noblest Citizens of that City This is a Mark of Honour Luke 14.8 and Samuel thus honours Saul because he knew God had design'd to honour him Nor doth he envy his new Dignity as many would have done because it tended to a Diminution of his own Nor doth Samuel give this precedency to Saul only but to his Servant also Saul's sake v. 22. 2. Saul's second Honour is He must have the principal Dish as well as Place which Samuel had purposely prepared for him knowing of his coming the Day before which was but a Shoulder v. 23 24. to shew the Temperance of those times a fair rebuke to the foul Gluttony of our Days Thirdly After the Banquet 1. Samuel takes Saul from the Banquet down to his own Dwelling-House and discoursing him about the Kingdom upon the flat Roof a fit place for private Conference or Secret Prayer Acts 10.9 He Lodged him Honourably
and Breeding Thus the People wondered at this change in Saul whom they look'd upon as fitter to look to his Fathers Asses than to bear his part in the Holy Exercises of the Prophets until one wiser than the rest supposed to be the Provost of the Colledge said to them Wonder not my Sons at this Change for those Gifts come not by Nature or Art but by Grace they come from God who is a free Agent and inspires whom he pleaseth N. B. Thus another Saul was as much wondered at when of a Persecutor the Lord made him a Preacher Acts 9.21 and the other Apostles were no less wondered at when Illiterate Fishermen were changed into Learned Fishers of Men Acts 2.7 8. and 4.13 and no less was our Lord himself wondered at Mark 6.2 3. John 7.15 As to the fourth Signal of Saul's tarrying for Samuel Seven Days at Gilgal which probably was propounded as a standing Law to him in cases of Emergency as Invasion of Enemies c. v. 8 9. Though Saul kept this Rule of Samuel exactly chap. 11.14 15. yet he basely broke it in chap. 13.8 in not staying to the last hour of the Seventh Day for which Foolish Action Samuel sharply reproves him ver 13. chap. 13 c. Josephus saith He fail'd in this constant Rule The Third Remark is Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity c. N. B. First His Piety appeareth v. 13. no sooner were his Prophetick Raptures over but he resorts to the Synagogue or place of Divine Worship with his Fellow-Prophets both to Praise God for his Divine Call to such an High Advancement and to Pray unto him for his Protection and Direction therein c. N. B. Secondly His Modesty in his Taciturnity and Reservedness towards his Uncle who being there present and observing this unexpected alteration in his Nephew made him the more inquisitive about his Journey suspecting something extraordinary had happened to him that had caused this strange change Saul answers his Vncle that Samuel told him the Asses were found but not a word of his finding a Kingdom v. 14 15 16. Josephus renders two very good Reasons of Saul's silence in this business First Lest if his Uncle had believed it Saul had then been matter of envy to his Superior seeing the Nephew preferr'd before him Secondly If be had not believed it then would he have jeared Saul for a Proud Ambitious and Imperious Fool. I Add Thirdly Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy Chap. 9.25 26 27. Fourthly This was Sauls Humble modesty as was that afterward of Hiding himself behind the stuff when chosen King v. 22. Fifthly And it was certainly Saul's Prudence to be silent in such a case and on good grounds not to divulge it before the due time The Fourth Remark is Sauls Publick Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto This Publick Work is expressed in Antecedents Concomitants and Consequents First the Antecedents be two 1. Samuel the Judge calls a Parliament at Mizpeh v. 17. where all Israel had met before upon a solemn ocasion Chap. 7.5 and some suppose that the Ark was carryed thither and the High Priest with the Vrim and Thummim was present to consult about the New King because it is said here Vnto the Lord But God is present in all the Assemblies of his Saints 2 Chron. 19.6 Psal 82.1 c. 2. Samuel's Expostulation with this Parliament in the Name of the Lord wherein he opposeth the transcendent favours of God who had hitherto been their King both Governing and Defending Israel with the Ingratitude Incredulity and Folly of Israel v. 18 19. As if he had said thus What a Company of Fools are ye that will rather place your confidence in a Man whom you know not how he will prove than in God whose power and goodness you have so much and so long experienced and you still persist in rejecting Gods Government refusing to be ruled by any Reason but still call for a King upon any condition Secondly The Concomitants 1. Lots of the Lord 's ordering Prov. 16.33 are cast upon the Tribes and Benjamin was taken though God had promised it to Judah to whom the Kingdom was after given by God in love yet now it is given to Benjamin in Anger Hos 13.11 The Foolish People as it were did now force it from God so it was given to this obscure Tribe to an obscure Family to an obscure Houshold and to an obscure Person v. 20 21. Saul was pitched on by Lot as Achan had been Josh 7.14 but for another end 2. When Saul should have been presented great out-cries were made for him but he could not be found until either the High-Priest by the Urim if the Ark was there or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking the Oracle told him He lay hid among the Carriages V. 22. which Saul did both Modestly as sensible of his own unworthiness and Prudently as one that would be Passive in his own preferment which he well knew would so much the more commend him to the People Who 3. Ran to fetch him forth and received their new King with loud Acclamations and the louder when they saw him more personable and overtopping than any of the People v. 23 24. 4. Samuel then drew up a Magna Charta to keep the Beam even betwixt Soveraignty and Subjection shewing not the manner of a King of which he had spoken before Chap. 8 9 10 c. what a King would commonly prove to be when he degenerates into a Tyrant thinking it not enough to be above man only but to be above all Mankind also ruling so absolutely as if they were Gods But here it is The manner of the Kingdom v. 25. Namely the Laws of God limiting Kingly power in Man and declaring what a King ought to be according to Deut. 17.14 15 16 c. Ezek 45.9 10 and 46.16 Rom. 13.1 1 Tim. 2.2 Thirdly The Consequents hereof were 1. The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul's Election 2. Saul's departure and living privately at Gibeah having only a Royal Guard to conduct him thither where he waited for an opportunity of shewing himself a King rather by his Actions than by his Words to the silenceing of those Male-contents that opposed him at his Election And â—uch an opportunity Saul soon obtained Chap. 11. 3. The two factions among the Pâ—â—â—e The First Was those that owned Saul for their King and the Reason is rendred Because God had touched their Hearts v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality but now when they saw God himself had set a King over them they made Conscience of their Duty in obeying him
this is he v. 12. and this is intimated in 2 Sam. 5.2 The Second Remark is The Person Anointed David which signifies Dilectus desiderabilis one Amiable and Acceptable to all His Character as a Type of Christ was White and Ruddy yea Totus desiderabilis altogether Lovely and all asunder Lovely Cant. 5.10 16. Lovely David was both for his Inside a Man after God's own Heart Chap. 13 14. one of an Vpright Heart notwithstanding his foul Failings Psal 57.7 not of a Rotten Heart as Saul was David did all the Wills of God Acts 13.22 and therefore was he God's Corculum a Man of God's Desire and Delight better than Saul for his Inside chap. 15.28 and as for his Outside 't is described here v. 12. he was of a Comely Countenance not Effeminate but of a Masculine and Majestick Aspect his very Eyes seemed to sparkle and to breath forth a Military Magnanimity as Martinius Interprets Japhe Gnenim here not that he had Red Hair as some say but that he had a meet mixture of White and Red in his fresh Complexion which argued both a Loving Comely Amicable Disposition and a Lively Martial Constitution a brisk Spirit for the Noblest Exploits The Third Remark upon the Concomitants of David's Unction is That he was Anointed with Oyl out of an Horn v. 13. as is noted before upon v. 1. and not out of a Glass-Vial as Saul was and Jehu after him 2 Kings 9.1 though it be read there a Box of Oyl yet the Hebrew word is the same with that 1 Sam. 10.1 which is Translated a Vial Pak Vasculum is in both places to shew the short continuance say some of their Kingdoms but David and Solomon were Anointed out of an Horn of Oyl 1 Sam. 16.1 1 Kings 1.39 Thirdly The Consequents of David's Unction the third part hath these Remarks First The Spirit of the Lord came upon David when Anointed v. 13. namely to endow him with extraordinary Gifts of Fortitude Prudence c. and of Prophecy as well as of Piety and Poesie after which he did Noble Exploits as the slaying of a Bear and a Lyon c. and became famous for such Heroick Facts insomuch that the very Courtiers of Saul had notice of them and took notice of him for them whereupon they upon occasion afterward commended him to their King v. 18. as one every way accomplished The Second Remark is The Spirit of the Lord departed from Saul and an evil Spirit from the Lord came in its stead v. 14. That is Saul lost those Royal and Heroick Gifts given him when the Spirit of God came upon him to qualifie him for Regal Government 1 Sam. 10.6 9 10. and the Lord for his sins did deliver him up to Satan so that he was frequently disquieted by the Devil and fall into Fits of Phrenzy and Fury N. B. 'T was just with God that he who had Idoliz'd his own Reason above God's Command in the Case of Amalek should now have that Idol broke in pieces and be bereaved of the common use of his Reason No doubt but when Satan saw Saul so extreamly discontented for the loss of God's Favour and with it of his Kingdom also then did he fill his Melancholick Mind with Fears and Frights from his own guilty Conscience so that like a distracted Man he was for destroying all he found in his way Friends as well as Foes nor did his Body say some fare better than his Mind for this Diabolical Distemper seem'd sometimes to choak him The Third Remark is The Renowned Remedy against this Melancholick Malady v. 15.16 c. Wherein Observe First That though David was thus chosen of God and Anointed by Samuel to be a King yet in the Humility of his Heart he returns to his keeping of Sheep being willing to wait upon God for his leisure and pleasure of raising him to Royal Dignity Secondly Now begins God by his good Providence to work for the bringing of David to the Court that he might be known a Man fit to wear a Diadem to which he was destinated after Saul's Death Thirdly The Instruments God useth to bring David to the Court were two The First and general were Saul's Physicians who advised Saul that Musick would mitigate his Melancholy v. 15 16. and indeed their Advice was confirm'd by the success for Nature demonstrates That the Devil hath not that power over Man when his Mind is composed as when 't is disorder'd by Passion and discomposed yea and Scripture declares that the Devil had less power over Lunaticks in the Decrease than he had at the Increase of the Moon that Mater Humidorum the Mother of Moistures which causeth the Ebbing and Flowing of Humours as it doth of the Main Ocean in the Body of Man Matth. 17.15 Mark 9.22 It was but sometimes that he cast the Lunatick into the Fire and sometimes into the Water now because Natural Philosophy did suggest to Saul's Physicians that Musick had a mighty Influence in sweetening those bitter Passions of his Melancholick Mind which the Evil Spirit made improvement of to his grievous Molestation they therefore gave Counsel at a general Consultation of Court-Physicians That the most skilful Musician might be sought forth and brought thither to make Musick before him The Second Instrument God used was more immediate and particular for fixing that general Advice of the Physicians personally upon David this was one of Saul's Courtiers whom the Rabbins upon what grounds is not known do affirm to be Doeg however it was some Courtier that had such personal knowledge of David's Accomplishments that he gives the King a distinct account of them Characterizing him as a Man of a great figure v. 17 18. The Fourth Remark is The marvelous Manner how this famous Matter came about that David was brought from his Father's Sheep to Saul's Court Wherein consider N. B. 1. Saul upon his Servant's double Suggestions both general and particular sends for David to his Father v. 19 and though Samuel had told Israel the manner of a King That he would take their Sons to himself c. chap. 8.11 12. Yet Saul takes not David from Jesse by violence but obtains him by Intreaty N. B. 2. Had those Servants of Saul been better instructed they would have incited Saul to send for Old Samuel rather than Young David That the Lord's Prophet might have tryed his skill for healing Saul's Soul which was now much out of frame this had been better than the sending for a Young Musician who could only qualifie the Distempers of his Body N. B. 3. Consider how Jesse being but a mean Man in the World sent a small present with his Son to Saul v. 20. a Present that would be contemptible to a King in our Times N. B. Yet this Jesse did to Ingratiate his Son into Saul's Favour whom he presumed it would not find over-critical and curious especially now being as it were in an Exile Estate by Samuel's Doom from God
too good for him foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen yea the most Malignant Malice could invent making foul Reflections upon his own Queen Jonathan's Mother as if she had been a Whore or no better than his Concubine Rispah 2 Sam. 21.8 or however such an Imperious Dame whom he could never govern possibly opposing at times his Frantick Extravagancies And seeing partus sequitur ventrâ—m The Birth follows the Belly that Jonathan had derived this perverse Temper from her and not from him and thus the Tyrant Rants and Hectors his good Son intimating as if David by his Crafty Insinuations had wheedled the Fool out of his Kingdom whereof he was Heir Apparent so in a Rage resolves that the Cheat David shall surely die N. B. Note well Nay but stay Sir you must ask God leave For to him belongeth Issues from Death Psal 68.20 and David's times were in the Lord's Hand Psal 31.15 and not in the hands of bloody Saul No sooner did Jonathan intercede a word for David in his Why shall be die v. 32. but presently Saul seconds his raging Words with outragious Deeds casting his Javelin at his dear Jonathan v. 33. which had it hit and kill'd Saul could expect little Joy in so doing for a Father to kill such an obliging Son with his own hands might have broke a more Natural Father's Heart c. N. B. But a Mad Man is not capable of any such consideration Had this Hypocritâ— now dissembled his Displeasure he might have got David into his Clutches c. but hereby he proclaims his Irreconcileable fury and taught David by this Token to provide the best for his own safety The Fifth Remark is Jonathan's Anger at his furious too Angry Father that had thus foully affronted him at the publick Table traducing him for a Traytor in so open a Theatre and not only so but essaying to wound him c. N. B. The Signs of Jonathan's Anger were two First His Abrupt Departure from the Royal Table upon this Affront from Saul The Second was his Abstinence from Meat all that second Day v. 34. So near to his good Heart did David's desperate Condition lay making it as if it had been his own so that the cause of his Anger was for David's sake as well as for himself Duo nunc moriuntur in uno Two days as it were in one by Sympathy The Last part is the Consequents The Remarks on it are First The third day being the time appointed v. 6.19 Jonathan Walks forth into the Field no better guarded than with a Boy to signifie these said Tidings to David v. 35 36 37 38 39. as they two had agreed the Boy being altogether ignorant of the design as the Boyâ—an Jonathan shot his Arrow beyond him and cryed to him Is not the Arrow beyond thee This was the warning-Warning-word for David to pack away N. B. Note well Thus God shoots sharp Arrows sometimes beyond us not to wound us but to warn us of Saul's or Satan's design to destroy us When Jonathan had shot all his Arrows beyond the Boy he bids him gather them up bring them away take his Bow Arrows and Quiver and be gone with them in haste to the City v. 40. The Second Remark Then David observing the Coast clear of Passengers came forth of his Cave meets Jonathan and these two dear Friends met and melted one over another v. 41. until David exceeded having the greater Reason in many Respects for now he was like to be Banish'd 1. From the sweet Society of his dear Jonathan 2. From his Wife and Family 3. From the Common-wealth of Israel But above all 4. From the Church of God whereof he complains mostly chap. 26.19 because there lay his chief delight Psal 42.1 2. and 84.1 2. The Third Remark is Jonathan dismisses him with his Prayers as well as Tears that the Lord would direct him Renews the Covenant with him and returns to the City v. 42. leaving David to Divine Direction N. B. Note well Behold here what a plunge David was in not knowing whither to go for safety not to Saul's Friends durst he go for they would betray him nor to his Foes for those also he had incensed against him by his many Victories over them Into all these and many other present Perplexities God was pleased to plunge David to fit him the more for future felicity and in the mean time to exercise his Faith and Patience that he might run to God as his only Rock and Refuge by fervent Prayer Psal 16.1 2. and 144.1 2 c. CHAP. XXI THis Chapter contains the beginning of David's perpetual Banishment which was first to Achish King of the Philistines residing in Gath c. Upon which the Remarks are First David in his way thither comes to Nob about Twelve Miles from Gibeah where Jonathan and he had their sad parting he comes hither because it was a City of Priests chap. 22.19 whom David feared not to betray him into Saul's Hands N. B. It seems Saul had removed the Tabernacle from Shilo to Nob though the Ark was still at Kiriath Jearim where it continued till David's Reign yet the Priests of the Lord did here attend the Tabernacle and David had a double Errand to this place not only to supply his Wants with Bread c. but also and more especially to seek Counsel and Comfort from God by the Mediation of the High-Priest here The Second Remark is David's Success in this double Errand with the High-Priest at Nob Now was David in great distress being driven both from the Prince Jonathan and from the Prophet Samuel who were both fast and faithful Friends to him where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord under his present Circumstances seeing their Persons were Consecrated to God and his Worship N. B. No doubt but David's prime and principal Errand to this place was to consult with God for his direction what way he should take in this Emergency for his own future preservation it being of far more importance than to seek relief for his present Necessities which he might expect at another place as at Anathoth where the Priest likewise dwelt as appeareth 1 Kings 2.26 Nehem. 11.31 N. B. Note well Though this consulting with God be not mentioned in this Chapter yet is it over and over again in the next where Doeg Accuseth Ahimelech for so doing and Ahimelech himself confesseth he did it Chap. 22.10 13 15. N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God which he so dearly loved and the loss of which he so much bewailed in his Exile before his departure out of his Native Countrey and Kingdom both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition and also to ask Counsel from God's Oracle by the High-Priest who
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
to his discontented Soldiers before he cut off Saul's Lap but seeing it is placed in Scripture after that Act when he returned to them with Saul's Lap in his hand at which sight they were enraged because he had not kill'd him The Fourth Remark is This daring Action of David in cutting off Saul's Lap which he could not do without eminent Danger and Difficulty N. B. To resolve this Doubt I find several Sentiments seeing it seems marvelous that Saul neither Saw him nor Heard him nor Felt him when he did it Answer 1. The Syriack and Arabick Version for Saul's covering his feet is that he laid him down to sleep being weary'd with his hasty pursuit so David without difficulty took him napping and so might easily have cut his Throat according to his first purpose as the Rabbins say but his Heart misgave him and he better bethought himself therefore he did only cut off his Lap. The Second Answer is Supposing Saul was only Easing Nature he laid aside his Upper Garment at some distance behind him according to common custom for the more conveniency of doing that business this did facilitate David's cutting off a small part thereof enough to become an evidence of his Innocency The Third Answer is That Saul did not only Cover his Feet but He covered his Head also according to the custom of that Country for Modesties sake that the Disfiguring of Mans Countenance in that Straining work may not be discerned The Fourth Answer is God wrought miraculously for David here not only in giving him extraordinary agility in the Act but also in Stupifying Saul so as to make him insensible Thus God cast him into a deep Sleep Chap. 26.7 12. To say nothing of the noise of Saul's Soldiers at the Mouth of the Cave which might well drown the noise of David's nimble motion c. The Fifth Remark is David's Apology and Pathetical Oration to Saul in the Vindication of his own Innocency v. 8 9 10 11 12 13 14. Wherein Observe First Though David had been afraid of Saul and therefore hid himself from him and though his Heart had smote him for cutting off Saul's Lap as being an injurious and ignominious Act and an affront to his Soveraign yet now becomes he more bold being better satisfied with the testimony of his own Conscience and dares follow Saul out of the Mouth of the Cave and cries after him with this evidence of his Integrity in his Hand Secondly He makes his most humble obeysance to Saul as to his Soveraign bowing with his Face to the ground that by Heaping Coals of Fire upon his Head in his Humility he might happily melt him into a more appeased frame and to quench his Fury with Courtesie Thirdly David prudently accosts Saul with a well Accommodated Oration which he begins with his blaming not so much Saul himself as his Sycophants for infusing into him such Evil Counsel whereby he was agitated to such eager and evil Actions more than by any Genuine Malice of his own N. B. This was a Politick Insinuation of David thus to Conquer and Captivate Saul s Bennevolence whereas in truth Saul could not be justified for tho' those Sycophants had the Devil upon their Tongues in their slandring David to him yet Saul had the Devil in his Ears in hearing and believing their slanders The Tale-hearer is no less faulty than the Tale-bearer Nor was this all Saul's fault for he had indeed the Devil in his Heart as well as in his Ear even that Evil Spirit from the Lord sent upon him Chap. 16.14 So wanted a Bridle more than a Spur. They must needs Run whom the Devil drives Fourthly David Vindicates his own Innocency not by words only but by a sign also crying to Saul Ecce Signum behold here an infallible Evidence that I seek not thy Life as thy Sycophants suggest to thee saying My Father God delivered thee into my Hands this day and my men bid me kill thee c. As if he had said according to Chrysostom's sense God hath given me a greater Victory this Day than on that Day when I Conquered Goliah for now I have not only Conquered my own Soldiers who rose from all sides of the Cave to kill thee by disswading them from so doing with a word in season But I have also Conquered my self whose Corrupt Nature prompted me to dispatch thee but by Grace I have Mastered it behold here thy Lap to testifie it c. Fifthly To convince Saul's Conscience the more David Adds the Proverb Semel malus semper data occasione praesumitur esse malus Once Evil and ever Evil if opportunity be offered I am Honest as thou never hast so shalt thou never find me otherwise c. As if he had said I abhor the motion Such Counsel of the wicked is far from me Job 21.16 Sixthly David pleads 'T is below a King to Kill a Flea c. as 't is below an Eagle to Catch Flies this was David's Humility expressed in Psalm 131. calling himself a Dead Dog And Lastly He appeals to God the Righteous Judge v. 12 15. twice over and woe to those whom Gods persecuted People turns over to the great God for Revenging the injuries done them for he is the Lord of Recompence and will surely requite Jer. 51.56 The Sixth Remark is The Influence and Efficacy this Pathetical Oration of David had upon the Heart of Saul First It Squeezed Tears from Saul v. 16. which was like Moses's fetching Water out of a Rock Thus David's Innocency began to Triumph in the Tyrants Conscience This was only a Temporary Passion in an Hypocrites Heart Secondly It constrained from Saul a candid Confession of David's Integrity and of his own Iniquity saying v. 17 18. While I bare an Evil will to thee thou hast born a a Good will to me Thirdly It compelled Saul to give David an High commendation of his matchless Meekness and Tenderness toward him v. 19 20 saying Thou hast not dealt with me as with an Enemy after the manner of Men but thou hast rather imitated the Clemency of God in sparing my Life which is more than my Kingdom when it was in the power of thy hands which no meer Man would do to an Enemy Fourthly So strongly did Conviction take hold of Saul's Conscience that he confirmed what Samuel had foretold and while Samuel was yet alive that David Shall be King and thereupon falls into a Capitulation not to cut off his Posterity verse 20 21. N. B. The care he had of his Sons was indeed commendable though he had hitherto taken such a course as was more like to bring a Curse upon them and not a Blessing Notwithstanding David Concurs and Capitulates by an Oath v. 22. The same in Effect with that Covenant he had contracted with Jonathan before N. B. Here David bound himself only that upon his own private Account he would not cut any of them off as his Corrivals to the Kingdom but he
at his alcending out of the Earth Suppose he had been Buried in it which cannot upon any solid groud be supposed yet having been Buried about Two Years before this time his Body must needs be so putrified and his Mantle so marr'd much more that the Devil could not assume either but it was a meer Aerial shew of the Devil 's making to represent Samuel and to act his part but no real thing More of this Subject may be met with in Descanting upon the following Verses The Ninth Remark is How the Dialogue was Transacted betwixt Saul and Satan Mark First Saul greets the Spectrum with Congees and Adoration v. 14. Mark Secondly Mock Samuel complains that he had disquieted him v. 15. which the true Samuel would not have said had he come in obedience to God's Command When God sent Moses and Elias at the Transfiguration of Christ Matth 17.3 They complained not of any disquietment And as this Elias or Elijah said to Ahaziah Is it because there is not a God in Israel that thou sends to Beelzebub the God of Ekron 2 King 1.2 3. So the true Samuel would have said to Saul such words How hast thou sinned thy God away that now thou art constrained to make the Devil and this Witch thy Refuge c. Mark Thirdly Saul Answers Pardon me for disquieting thee because my Distress hath forced me to this unmannerly incivility I am at a non-plus and none but thy self can direct me as formerly thou hast done in thy Life time what is best to be done by me in this distressed condition v. 15. So that God had so blinded Saul's Eyes for his greater condemnation that he verily believed Satan in Samuel's Shape and Garb and Acting his Part was the very real Samuel raised from the Dead and had it been so yet was it false that Saul had disquieted him for he was not the cause that was the Witches work but the occasion thereof only Mark Fourthly The Spectrum's Answer Wherefore dost thou ask of me v 16. Knowest thou not that I cannot favour thee seeing thou art God's Enemy God will do for David what I told thee off c. v. 17. As Satan had Personated Samuel in his Form so now in his Words in all this conference And God permitted both Saul to think it was the true Samuel for his sorer punishment and this Evil Spirit to speak so Gravely so Severely and so Divinely as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration N. B. No Divine of the highest Rank could have Preached any Funeral Sermon better than the Devil doth Saul's here c. Yet the Devil's design was to nourish Saul and to encourage others in this wicked way of Consulting with Witches Yea and God comples this Lying Spirit to tell some truths as Matth. 8.29 such as the rending of Saul's Kingdom from him because the whole was not at first taken from Saul's Posterity but a part of it was held for a while by Ishbosheth his Son See the like 1 King 11.31 in Rehoboam's Reign c. Mark Fifthly The Spectrum tells Saul of his sins the causes of his sufferings but with notorious partiality Saul had committed many heinous sins for which he deserved Rejection c. as the Murthering of so many of the Lord's Priests the persecuting of Innocent David against his own knowledge and Conscience and that sin now to wit his resorting to a Witch for Relief But the Devil nameth not a word of these save only that concerning Amalek v. 18. N. B. Note well The wiles of the Devil and his methods here He had before tempted Saul to spare Amaleck under the notion of a work of mercy and when he had overcome him to commit it then he accuses him for it and presses it upon his Conscience now in distress to bring him into despair for this horrible sin But such a Preacher is the Devil here 'T is the work of pious Preachers to Declare the whole Counsel of God Act. 20.27 and not to mince the matter as the Devil doth here telling Saul of one sin only and passing over others in silence Nor ought Ministers to administer Corrosives when Cordials are needful nor on the contrary Cordials for Corrosives but a word in season Isa 50.4 Mark Sixthly This Mock-Samuel comes in with his Moreover to Morrow thou and thy Sons shall be with me c. v. 19. Here he lays more load upon this already Despairing Wretch Saul that he might hurry him head-long to Hell Thus Satan played the fawning parasite with Saul until he had sinned but now after he had sinned he proves a Cruel Tyrant to him This in the general N. B. Note well And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions exactly like the Devil's Oracles at Delpho's which might be taken in a Double Sense either Good or Evil to save the Devil's Credit however the Event happened which he could but give his conjecture thereof from the probability of his comparing Causes with Causes so might be mistaken The first quibble here is To Morrow which strictly taken signifies the next Day and so the Devil Lyed for it was two or three Days after this that Saul and his Sons were slain seeing the Philistines were now but preparing for the Battle Achish created David his Captain of the Life-Guard v. 2. here but 't is from the disgust of the Philistines Lords David was dismissed Chap. 29.2 c. But if Morrow be largely taken as oft it is for a time near approaching as Exod. 13.14 Deut. 6.20 Josh 4.6 21. in all which places it is read the time to come but more plainly Matth. 6.34 So Satan saved his Credit as the Man did in his Motto Good Ale to Morrow for nothing The second of Satan's quibbles was Shall be with me that is in a good state if understood of Samuel or in a bad state if understood of Satan who was thought by Saul to be Samuel and therefore flattered him into an opinion of his future felicity especially for his dying in the cause of God for his Israel But the true sense is In the state of the Dead and not either Hell or Heaven for Heaven was too good a place for Wicked Saul and Hell too bad a place for Godly Jonathan Hereby also Satan perswades Saul that the Soul Dies with the Body c. The Tenth Remark is Saul's consternation He swounds at the sad tidings v. 20. When Saul had sought the Devil as he should have sought God by fasting and prayer then the Devillurches him in this forlorn state for we find not a word more of or from this Mock-Samuel but the Witch comes and commiserates him after this private conferrence v. 21. Prepares a Morsel for reviving him after his long fasting Saul is sullen yet she with his Servant compels him to Eat for loth she was he should Die within her Doors lest she should be questioned for
success c. The Fifth Remark is Nathan's denouncing a Divine Retaliation to David v. 10 11 12. God loves the Law of Requital and oft returns like for like that Sinners may in legible Characters read their sin upon their punishment As David had now fill'd his Family Family with the like evils in a way of suffering or punishing Mark First The Sword shall never depart from thy house so long as David lived for his slaying that Honest Man Vriah with the Sword of Ammon and how was this Divine Threatning accomplish'd when the Sword was sheathed in the bowels of three of David's Sons Amnon Absalom and Adonijah c. Mark Secondly Tho' God say I will raise up evil against thee out of thine house in his Sons irregular and unnatural as well as irreligious actings enough to break the good Old Father's heart yet all this makes not God the Author of their sins Peter Martyr saith the same action seems to be ascribed both to God and to Absalom to the latter as a sin but as a punishment it may pertain to God for so 't is not a sin but a part of God's Justice and Judgment N. B. Nor doth this excuse the Sinner who sins for another end to gratifie his own lusts and from his own proper malignity which God instils not into him tho' God governs the sinner's actions to his own glorious ends thus God is said to create evil Isa 45.7 and there is no evil in the City which the Lord hath not done Amos 3.6 that is not as Sins but as punishments the natural power of acting sin is indeed from God for in him we live move and have our being Acts 17.28 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder and malignity of the action cannot come from God who is the Supreme good but from the Agent himself as the Rider maketh his Horse go but the Horse's halting is from himself and tho' the providence of God hath no hand in acting the sin it self yet it hath in the ordering and disposing of it as in the selling of Joseph to keep much people alive Gen. 50.20 and in the betraying and crucifying of Christ to be a means of man's Redemption Acts 2.23 and 4.27 28. Mark Thirdly As God Retaliates so he commensurates punishing one sin with another not by infusing of sinful corruption but by an active permission leaving men to their own unbridled lusts and inordinate affections Psal 81.12 neither restraining them by his grace nor by his providence So Objects of sin being presented they are ensnared and fall into perdition which is the greatest punishment God inflicts upon wicked Men in this life and that which David himself imprecateth against his incorrigible Enemies Lord add iniquity unto their iniquity c. Psal 69.27 yet this act of God in Absolom and others is not any act of allowance but an act of sufferance only Mark Fourthly The folly of sinners to put their sins in a secret place as 't is said Deut. 27.15 in order to hide them for God will detect them and men shall detest them also there is nothing covered but it shall he revealed c. Mat. 10.26 sometimes here Some mens sins are open before hand c. 1 Tim. 5.24 but however hereafter when every Man's faults shall be written in his forehead and it shall be said Behold the man and behold his works David did sin secretly but God writes his sin upon his punishment openly even in the sight of the Sun for his Son Absalom abused David's Concubines upon the house top Chap. 16.22 N. B. And probably upon that same Terrace from whence his Father had first looked liked and lusted after Bathsheba The Second Part is the effects of Nathan's Divine Discourse to David namely David's Repentance after it c. Remarks upon it are First Oh what a signal and singular privilege it is when God gives us the Ministry of his word and what a wonderful blessing from Heaven accompanieth it David knew he had sinned he did read the Holy Scriptures and attended Tabernacle Worship for ten months together yet was not all this time at all moved or removed out of his Spiritual Lethargy until God sent this Prophet to preach this rouzing Sermon to him then was David's Conscience awakened out of its deep sleep and then cometh he to make an ingenuous Confession of his secret sin which he had hitherto wickedly cover'd and concealed v. 13. The Second Remark is Such was the dignity and usefulness of Nathan's Ministry to David that it caused him to cry Peccavi when the bare reading of the Law for so long a time had not done so the like effect had Samuel's Ministry upon Saul who cryed also I have sinned c. 1 Sam. 15.24 and again I have sinned v. 30. the same words with David's here N. B. But with a vast difference Saul confessed his sin more copiously than David but less cordially Saul's Confession was more full and large in words yet was not so effectual and acceptable because it was done in Hypocrisie and not from any true Penitency being one that was rejected of God he indeed made a Confession of sin but it was not joyned with confusion of sin 't is only those that confess and forsake too who find mercy Prov. 28.13 whereas David's Confession was but a short word yet full of sincerity and sorrow Curae leves loquuntur Ingentes stupent N. B. Saul's sorrow was light because unsound and therefore was the more loquacious but David's grief was so great that his mouth was too narrow to utter what was owrking in his heart but so soon as his sad heart ready to break for want of a vent was a little disburthened he enlargeth much upon his short word here in his purposely penning the Fifty First Psalm wherein and in the Title of it he freely shames himself and doth publick Pennance as it were in a white sheet before all the World for that sin he had so industriously concealed The Third Remark is The Remission of David's sin upon his real Repentance The Lord hath put away thy sin thou shalt not dye v. 13. where Mark First Saul's Repentance met with no such Remission for he bewail'd only the punishment but not the guilt or the filth of his sin and therefore comes off only with yet honour me before the People but holy David who was beloved of God and in the state of Grace cries here I have sinned against the Lord in my Adultery and murther and against thee even thee Lord only have I sinned Psal 51.4 tho' the Trespass was against Vriah yet the Transgression was against the Lord this was his grief Mark Secondly The Learned generally do Translate the Hebrew word Hagnebor transtulit transire fecit a te the Lord hath translated thy sin from thee and made it to pass over thee to which our blessed Bradford the Marian Martyr adds this Translation The Lord hath Translated thy sin upon Christ's
common commotion I must submit to God's Rod. Mark 3. David binds up their hands with Three Arguments The First is from the Providence of God which permits him so to say and me so to suffer his sayings therefore you ought not to hinder it David saw the Hand of God in the Tongue of Shimei It was not the word of God's Precepts but of God's Providence saith Peter Martyr leaving Shimei to his own mad folly therefore None can say to the Lord Wherefore hast thou done it but it was justly said so to Shimei afterwards by wise Solomon also 1 King 2.9.44 His Second Argument is a comparatis If I bear greater injuries from my own Son why not those lesser from this scoundrel fellow ver 11. N. B. David did not Eye God's hand thus well in the Affronts that Nabal offered him He can now say My Son seeks my Life God bids Shimei Curse only that breaks no Bones His Third Arguments is From the following fruit of this Cursing which he by his Prophetick Spirit being a Prophet fore-saw God would give him as a reward of his Patience ver 12. and when duly Humbled would turn those Cursings into Blessings c. Mark 4. Shimei Cursed David not a little while but for a long time all along as he went ver 13 14. yet could not make David to break the Briddle of his Patience wherein he became a Type of Christ who when he was reviled reviled not again when he suffered threatned not but committed his cause to God who judgeth righteously 1 Pet. 2.23 contemning all contempts and calumnies David did hope for Deliverance from the Examples of Joseph and Job c. yet saith only It may be God will c. because the greatness of his sin saith Peter Martyr made him doubt of deliverance His Dolour which dries the Bones as well as Labour in Travel brings him weary to Bachurim Hebrew Chusings Eccles 11.9 no place of chusing to him but of constraint yet there he refreshed himself and his followers ver 5. The Second Part is Absolom's entring into Jerusalem when David entred into Bachurim ver 15 to the end Which contain two grand Particulars The First is Hushai's deep dissimulation with Absolom ver 16 17 18 19. And the Second is Absolom's Defiling David's Concubines ver 20 21 22 23. Remarks upon the former are First Hushai's Gratulatory yea Adulatory Salutation to Absolom now come from Hebron to Jerusalem God Save the King twice over ver 16. which Junius makes an Amphibology fair words to make a Fool fain not naming what King he wished all Health and Happiness unto His words were so Ambiguous that Ambitious Absolom might apply them to himself from Hushai's Mouth yet himself did design them for Distressed David with his Heart N. B. But this was pernicious Dissimulation saith Peter Martyr no better than a loud downright Lie and Hushai should rather have chosen to Die than thus to flatter a wicked wretch in his wickedness when he both wished and designed to have him destroyed Such Equivocation and mental Reservations though they may serve to silence a Carnal Conscience for the present yet are no better than the Damnable Doctrine of Jesuitical Divinity meer Diabolical Shifts and Shuffles which have no Divine warrant from the word of God The Second Remark is Absolom's ironical Accusation of Hushai for his Ingratitude to his Friend ver 17. He doth not say Is this thy kindness to my Father for so he should have tacitly taxed himself of far grosser Ingratitude and far fouler Disloyalty than he he had done Hushai therefore saith Peter Martyr he names not his own Father whom himself had filthily Deserted and Rebelled against but thy Friend whom thou hast unfriendly forsaken Though Absolom was notoriously blinded yet was he not so blind but he saw it was not the duty of one Friend to Desert another He was still Ben Zoma according to the Hebrew Phrase never at home as the Harlot Prov. 7.11 He was quicksighted abroad but Blind at home Absolom reproveth that Ingratitude in Hushai which he approved in himself yet secretly intimates thou art not like to be a fast Friend to me who thus fails thy old Friend David The Third Remark is Hushai's Apology ver 18 19. wherein he is his own Compurgator yet in dubious Allegations as First He only followed the Providence of God who pulls down and sets up Kings at his pleasure and the Publick Election of the People which he a private person ought not to withstand This in truth was none but David and Solomon after him whom the Lord and his People did chuse It was not God but the worst part of the People that chose Absolom However this served as a flying Argument to Absolom's haughty credulity And Secondly Saith he my Friendship due to David is now with the Kingdom devolved on thee not one of another Family but the Eldest Son of his own Family so 't is still as upon him in his top branch which Argument had been good had David been dead and Israel had chosen Absolom who was deluded here by Hushai admitted hereby to dive into and so to defeat Absolom's Counsels c. Remarks upon the Second Particular namely Absolom's Incestuous Copulation with David's Concubines and that publickly ver 20 21 c. are First Absolom asks Achitophel what must be the First Action whereby they might promise to themselves prosperous success He the President of the Council advises to this publick Incestuous Action to take away all hope of reconciliation which some of their Timerous followers feared so could not cordially contribute to their assistance for fear of an after-reckoning for this Rebellion in case the Father and Son be after reconciled N. B. The Rabbins render another reason of Achitophel's giving this advice saying He did it to revenge the injury done to Bathsheba who was the Daughter of Eliam chap. 11.3 who was the Son of Achitophel chap. 23.34 So she was Achitophel's Grand Child The Second Remark is The Action it self was abominaale being the worst sort of Incest far worse than that of Amnon with Absolom's Sister which Absolom so abhorred in Amnon that nothing but his Heart's Blood could satisfie him to take off the guilt of that Incest Yet himself dareth to commit a far deeper Incest in Climbing up to his Father's Bed a crime that greatly grieved good Old Jacob's Heart in his Eldest Son Reuben who never wiped off that blot Gen 35.22 and 49.4 The Third Remark is This Abominable action is aggravated with abominable circumstances as First The place where it must be acted to wit upon the top of the King's Palace God might indeed have his Holy Hand in it because probably this was the very flat Roof whence David had looked upon and lusted after Bathsheba chap. 11.2 But surely the Devil had his Evil Hand in it to make such a shameful Sin wherein the worst of Mankind seeks secret places as ashamed to be seen to be
sollicits David from four Topicks or Heads of Arguments as First A justo ab honesto 't is but equity and honesty that the King should keep his word and perform his Promise more especially that confirm'd by Oath v. 17. Secondly Ab Officio Regis 't is the proper work of thy Regal as well as Paternal Authority to suppress the Usurpation of an insolent Son that thus treasonably invades the Crown without the Kng's consent or so much as knowledge v. 18. This she said partly that she might not seem to accuse the King of Inconstancy or of perjury saith Peter Martyr and partly to aggravate Adonijah's Crime who tho' his Title to the Crown had been never so good yet to step into the Throne while his Father was still living and without his knowledge and consent could not but be guilty of Treason Thirdly She argues a Periculoso shewing the danger of her self and her Son that David's death would expose them unto v. 19 21. saying Adonijah then both can and will cut us both off for he hath already got on his side a very strong party and then will he account us Mamzeres no better than Whore and bastard saith Sanclius Adonijah having probably spoken basely of Bathsheba as an Adulteress and of Solomon as Illegitimate and therefore neither fit to be King nor to be invited his Guest c. Fourthly She argues a facili from the facility of ending the Controversie v. 20. 't is thy Prerogative Royal to give the Crown to which of thy Sons thou pleasest hadst thou not bound thy self beforehand by Oath to Solomon Do but now declare who shall succeed after thy death and the distraction is done all the People waits only for thy declaring whether Adonijah who now usurps the Throne while his Father liveth or Solomon who now behaveth himself humbly and submissively both as thy Son Servant and Subject do but say which of the two shall be thy Successor and all the People obeys as they did v. 40. Mark Fifthly No sooner had Bathsheba told her whole tale but Nathan comes to second her according to agreement between them v. 14. and tho' so great a Prophet came not in 'till called nor without making his lowliest obeysance v. 22 23. N. B. This is more than the False Prophet at Rome would have done Nathan knew better that a Prophetical Function doth not exempt from Civil subjection When Nathan came in Bathsheba goes out as appeareth from v. 28. where she is call'd in again either for Civilitie's sake or to avoid suspicion in David that this was their emergent contrivance v. 14. or to negotiate her Son's interest among the Courtiers Then Nathan the Prophet who had before reprov'd David for his Sin 2 Sam. 12.1 2 c. now admonisheth him of his duty wherein after an abrupt exordium or Prologue Durst he attempt it without thee v. 24. then he confirms all that Bathsheba had related v. 25 26. his Epilogue is 'T is strange thou shouldst not acquaint me who am the Lords Prophet and one of thy Privy Council if God have given thee any Countermand from Solomon to him v. 27. Mark Sixthly The effect of this pious contrivance of Nathan and Bathsheba David calls in Bathsheba again v. 28. to whom he sweareth solemnly that he would faithfully perform what he had formerly sworn to her that Solomon should be his Successor ver 29 30. From whence it plainly appeareth that he had so sworn to Bathsheba before this time tho' the History hitherto had not expressed it Bathsheba hearing this makes a very low Bow of homage and gratefully professed she prefer'd David's Life and Reign before her Son 's that if it were possible he might sit upon the Throne for ever v. 31. Hereupon David declares his Decree for an immediate Crowning of Solomon This Royal Decree was delivered to Zadok the High Priest to Nathan the Prophet and to Benaiah the Chief Commander as High Commissioners to transact the Coronation of Solomon v. 32 33 34 35. which Transaction was approved of and applauded by all the People with Prayers and Acclamations from v. 36 to 40. The Third Remark is The dissipation of the Conspirators upon tidings hereof First In General Jonathan brings the news of all which Adonijah hoped was good but it proved to him what the Hand-Writing upon the Wall was to Belshazzar those knuckles made him knock his knees one against another Dan. 5.5 6. So the loud Acclamations at Solomon's Coronation proved a doleful Knell here v. 41 to 49. those Guests that had drunk many a jolly health to Adonijah made many a boast of their own happy success and cast many a scornful Squib at Solomon's Faction c. now sneakingly slunk away v. 49. The Triumph of the Wicked is short Job 20.5 Secondly In Special and Adonijah now crest-faln runs for refuge to the Altar v. 50. as Exod. 21.13 14. which haply hitherto he had despised Supposing that Solomon's veneration to that Sacred place would not permit him to pollute it with his Elder Brother's blood there would he capitulate with King Solomon to whom he now professed himself a Subject and of whom he begs a Pardon sealed with an Oath v. 51. This new King jealous of a Corrival grants it upon his good behaviour for the future v. 52. This was the first evidence of King Solomon's Wisdom he founds not his Reign in his Elder Brother's blood Now pardon'd Adonijah comes civilly to Adore this Rising Sun yet must his Ambition be punish'd with leading a private life v. 53. he must not meddle with Affairs of Court of Kingdom 1 Kings CHAP. II. COntains the expiration of David's Kingdom and the Initiation of Solomon's N. B. Which two Kingdoms were a most lively resemblance and representation of the two Churches Militant on Earth and Triumphant in Heaven David's Kingdom was a Kingdom full of Wars and abounding with many troubles and much persecution wherein it was a figure of the Church Militant But in Solomon's Reign the Kingdom of Israel came to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest ascension being accomplished with both the sublimest Civil Peace and most Religious Felicity in Temple-Worship wherein it represented the Glory of the Church Triumphant Thus Benaiah had prayed The Lord make Solomon's Throne greater than the Throne of David Chap. 1. v. 37. and God heard his Prayer and said Amen to it and set his Fiat upon it let it be so This Second Chapter consists of two General Parts the first is in Removendo prohibentia the taking away of those turbulent persons that opposed Solomon's Kingdom and the second is in applicando adjutoria the applying of those means that might establish Solomon upon his Throne this follows as the fruit of that In the First Part we find Solomon's removal of four impediments namely Adonijah Abiathar Joab and Shimei who were all four as Rubs and Remora's in his way to the Throne Remarks upon his removing the first Remora to
Porch and the Courts c Secondly The Cubits by which the Temple was counted were Sacred and Greater each Cubit consisting of twenty four Inches but these Cubits here were the common Cubits and lesser containing only eighteen Inches c. Thirdly The Measures of the Temple are reckoned from inside to inside the thickness of the two Walls and the space of the Porch at the Entry and of the Chambers round about are left out Fourthly Peter Martyr well observeth that the heighth of this House being but thirty Cubits high consisting of two fifteens was equal to the Temple Fifthly 'T is supposed that the three Houses that for the King that for the Queen and a third for Delight were all comprized under the compass of one hundred Cubits yea and the King's Treasury also 2 Chron. 9.16 The Fourth Remark is Solomon's building his Royal City-Palace in Jerusalem when he had built his Summer Country house in Lebanon saith Dr. Lightfoot and an House for Pharaoh's Daughter his Queen and his own Throne so sumptuous as there was not the like in the World for Splendour and Glory ver 7 8. and Chap. 10.18 c. Mark 1. The Porch for the Throne was that before the King's Palace distinct from the former Porch mentioned before the House of Lebanon called the Porch of Judgment capacious enough and convenient to cover those that came to the King for Judgment from Sun and Rain Mark 2. This Throne is called a great Throne described at large Chap. 10.18 19 20. 1. It 's Matter 'T was made of Ivory with some Cavities left in it to be fill'd with Gold and so made more beautiful to the Eye of the beholder 2. It s Form made like a Semicircle so that the King sat upon it saith Grotius almost surrounded with the People that he might sit safer from Assassinates 3. It s Advance by six stately Steps which while the King ascended did Mind him both of his Dignity and Duty in administring Justice as pure as the Gold he sat upon 4. It s Canopy at the Top encircling Solomon's Head for his greater ease and state having stays on each side to rest his Arms upon 5. It 's Ornament both two Lions upon the two staies and twelve Lions upon the six Steps six on a side to shew that his Throne might not easily be overturned as the Lion was the Emblem of the Tribe of Judah Gen. 49.9 And Christ is called the Lion of the Tribe of Judah Revel 5.5 And this was likewise to teach Solomon that both the Valour and the Vigilancy of a Lion is requisite in Royal Judges And 6. It s Footstool was of Gold also 2 Chron. 9.18 Teaching Him to trample under foot the best things of this lower World N. B. Here behold Solomon sitting in the greatest Grandeur and most illustrious splendour of worldly Glory Yet oh how soon did all this pompous Lustre and magnificent Majesty perish and vanish away both in himself and in his Successors Mark 3. The Palace for his Queen Solomon built also ver 8. We find that when he had marry'd Pharaoh's Daughter He placed her in the City of David 1 King 3.1 which then was Solomon's Court but that City being now too narrow a place to entertain so great a Princess with all her princely Train therefore He built a spacious and special Palace for her after he had built for the Lord and for himself and brought her from the strait Palace of David saying My Wife shall not dwell in the House of David because the Places are Holy whereunto the Ark of the Lord hath come 2 Chron. 8.11 which Piscator reads The House of David is too narrow and cannot contain both the King and Queens Court And Solomon had said these Words my Wife shall not c. before he built an House for her and while the Ark was yet in the City of David nor was every place where the Ark came Consecrated to God so as not to return to common use after the Ark's Departure for then the House of Obed-edom and all other Places where the Ark either rested or passed over had been made Holy thereby and not lawful for Men to dwell in But Solomon's Reason was Ceremonial because she was a Woman and so by her Sex was subject to many Ceremonial Pollutions the Law of Moses forbad menstrous Womens ingress into the Temple until they were Purified moreover the Queen being of Egypt might have Heathens at that time for her Attendants so Solomon judg'd it unsuitable that she should dwell in the House of David where the Ark of God was but builds a fair Palace peculiar for her and brought her into it ☜ The materials of all these buildings for civil Uses were very costly and lasting as Marble and Cedar above ground and under ver 9 10 11 12. Now the History having finished the account of those Civil Fabricks returns to the Description of the sacred Furniture of the Temple Remark the First is The Artificer who is commended by his Name and Nation ver 13. and by his Offspring Tribe and Skill ver 14. At the request of King Solomon 2 Chron. 2.7 King Hiram sends him his Name-sake Hiram when he first began his Temple-building though set down here for Order of History This Hiram's Father was of the Tribe of Naphtali here but said to be a Tyrian as Obed-edom a Levite is said to be a Gittite his Mother was of the Tribe of Dan 2 Chron. 2.14 the Place of Idolatry I find Sanctius solving this seeming Doubt saying that possibly the King of Tyre being no Israelite might be misinformed in the Distinction of the Tribes N. B. However it was a singular Providence of God that this Widow's Son a great Comfort to Widows in their great trust in God Jer. 49.11 should join himself to an Artificial Master in Tyre and so become so curious a Workman As this Son was undoubtedly a great Comfort to his Mother so at this juncture he was qualified for this glorious Generation-work God call'd him to whereby his Name is eternaliz'd in Scripture-Record as the chief Instrument in the Temple The Second Remark is this Hiram is said to Work all King Solomon's Work not only in Brass but also in Gold Silver Iron Stone Timber Purple c. 2 Chron. 2.14 upon which account Solomon as Piscator well noteth calls this Hiram Abibu Hebrew his Father as a Father and Master of Arts 2 Chron. 4.16 out of pure respect to him for his universal skill as King Hiram had call'd this Hiram Abi my Father from the like Veneration 2 Chron. 2.13 All the particular most Exquisite and Artificial Works of this most excellent Artificer and Workman are hard to be numbred in due Order seeing they are scattered here and there in divers Places upon Scripture Record but to omitt all those exact Artifices that belong'd to those other Structures for Civil Vse only and likewise those that appertain'd to the Sacred Temple which
the Reputation of a Prophet upon it ver 28. Remark the Third His cursed Carcass is carried in his all-bloody Chariot out of the Field to Samaria The Chariot was wash'd at the Pool there the Dogs came to claim their Due lapping up Blood and Water together as Vatablus saith after their nature and the Tongues of those Brutes verifie the Tongue of God's Prophet Remark the last is Micaiah and Elijah are justified Naboth is revenged Ahab is judged and his whole Council of false Prophets are all confounded which is a sufficient proof that Councils may err and now Zedekiah ware Horns thou art the next Sacrifice to expiate the Son Joram's Vengeance for leading his Father Ahab into Ruine The Lord is righteous in all his ways c. Psal 129.4 and 145.17 2 Kings CHAP. the first BEfore the History hereof some general Remarks must be made to make way for it The first is The last Chapter of the first of Kings gives a short account of Jehosaphat's Life and Death from ver 41 to ver 51. but speaks nothing of him in this second Book of Kings yet have we a large Relation of Jehosaphat's Reign in the second Book of the Chronicles Chapters 17 18 19 20. the summ of which is referred to this last Book of Kings Remark the Second in general is Ahaziah the Son of Ahab is briefly described 1 Kings 22.51 52 53. but more amply in this 2 Kings chap. 1. but not at all mentioned in the 2d of Chronicles because his Reign was short and enough had been recorded already of so bad a King Remark the Thâ—â—d in general is Ezra the Scribe as is generally affirmed was the holy Pen-man of these two Books of the Chronicles as appears by the two last verses of the last chapter of these two Books and the three first verses of the Book of Ezra which are almost the same word for word This is an evidence that they were written after the Captivity and therefore that Book of Chronicles to which the two Books of Kings do so frequently make a Reference cannot be those Sacred Chronicles which were written long after both the Books of Kings As the Hebrews do call these Holy Chronicles Debre-Haiamim the words or deeds of days because they contain an History from Adam to Ezra's Day So the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Remainders or gatherings up implying that the Books of Chronicles have gathered up what the Books of Kings had left out and not recorded yet omit many passages that were before fully related as the foul fall of David and the fouler fall of Solomon c. we have not a word there of them The Fourth general Remark is The second Book of Chronicles is the same with those two Books of Kings save only that after the separation of the Ten Tribes which was the turning point and began the Declinings of Israel's Glory that holy Pen-man gives over his History of the Kings of Israel which is sufficiently supplied out of this second Book of Kings and insisteth only upon the History of the Kings of Judah until their Captivity in Babylon and where-ever He relateth the same History formerly Recorded he returns as one phraseth it with Vsury as is before noted N.B. Only sometimes some of the Affairs of the Kingdom of Israel wherein the two Kingdoms had to do one with another are intermingled The Fifth general Remark is The cogency of this consideration causeth it therefore to be unavoidably necessary that as it hitherto hath been done so the History both in this second of Kings and in that second of Chronicles must go hand in hand in conjunction so far as the coincidency of matter doth constrain Hereupon this History of the second of Kings must be supplied out of that in the second of Chronicles and so begin this Book with the History of Jehosaphat of whom we have heard a little out of the first of Kings and tho' he be not treated on in the second of Kings yet is he largely in the second of Chronicles therefore begin we with him omitting what is already said before we come to Ahaziah Remarks in particular first upon Jehosaphat are First He was the fourth King of Judah succeeding his Father Asa 1 Kings 15.24 2 Chron. 17.1 in whose History is first His care of Religion tho' he was contemporary with wicked Ahab and Reigning about eighteen years in Affinity with him yet was he both Religious in his own person walking in the first ways of David before his fall into foul infirmities ver 3. he was not corrupted with that contagious Air of his neighbouring Idolatrous Israel ver 4. but his heart was lifted up in the ways of God not with Pride but with Zeal ver 6. He also endeavoured to make his People Religious by sending Teaching Princes Priests and Levites among them to teach them the Law of God ver 7 8 9. and not Humane Traditions For this the Lord requited him with a rich Reward 1. When he had established a Preaching Ministry the fear of the Lord fell upon Kingdoms round about him ver 10. And 2. His growing greatness brought in great Tributes to him from the Philistines Arabians c. ver 11. And 3. God blessed him with a prodigious Army of eleven hundred and sixty thousand brave fighting Men ver 12 14 19. of this 2d of Chron. c. 17. so that 't is no wonder that Ahab molested him not but made a League with him Remark the Second After this Jehosaphat joyns with Ahab and marcheth with him to Ramoth Gilead as is before related in 1 Kings 22. and now here again repeated in 2 Chron. 18.1 to the last verse N.B. 'T is usual for this Author Ezra to give only an Abridgment of those Histories he found so fully Recorded before yet this History he repeats over again almost word for word which must needs most highly commend the Contents hereof as exceeding necessary useful and profitable seeing the Holy Spirit who was Ezra's Enditer can do nothing in vain But he adds 2 Chron. 19.1 as well as that precious passage The Lord helped him noted before Jehosaphat returned to his house in peace looking upon his Deliverance as no less than a Miracle saith Vatablus and reckoning himself as a brand pluck'd out of the fire Zech. 3.3 and having seen Ahab suffer shipwrack before his Eyes he resolves to take more care of his own tackling for time to come c. Remark the Third God sent a Reprover to him 2 Chron. 19.2 even Jehu the Son of Hanant the Seer who delivered his Message with better success to patient Jehosaphat than his Father had done to passionate Asa 2 Chron. 16.7 10 c. whose wrath with God's Prophet would have better become wicked Ahab than godly Asa but a true sense of God's goodness in good Jehosaphat when he saw his Soul had through Divine Help at his call escaped as a Bird out of the snare of the Fowler
the Lord of Hosts for many Myriads of Men If God be for us 't is no Matter who is against us Rom. 8.31 I will not be afraid c. saith David Psalm 3.6 7. At what time I am afraid my Faith shall master my fear Psalm 56.3 Mark 5. The People leaned upon the Lord as Hezekiah exhorted them ver 8. as a Man leaneth on a Staff when he leapeth over some Water They had neglected to look up to the Lord as appeareth from Isa 22.9 11. but now are they moved by the King's Words to believe in the Lord more especially when Hezekiah and Isaiah had jointly pour'd forth their Prayers for them 2 Chron. 32. ver 20. 2 Kings 19.20 c. Thus neither Temporal nor Spiritual Means are neglected God will be Trusted in his Promise but not tempted in his Providence Now come we to the Catastrophe the Epilogue and Conclusion of the Comedy which indeed proved a Tragedy to the Assyrian after all his Thrasonical boastings This sad exit was prepared by Isaiah's Prophecy in his most elegant Apostrophe first to Senacherib 2 Kings 19.21 to 28. and then to Hezekiah ver 29 to 34. and Isa 37.21 22 c. Remarks upon this Prophetick Preparative to the Ruine of the Assyrian but to the Comfort and Ease of Hezekiah c. Mark 1. In the Prophet's Apostrophe to Senacherib Isaiah tells him though Sion seem a weak Virgin unable to defend her self yet hath she a strong Champion who both can and will protect her because she is a Virgin and now blessedly Reformed from Idolatry from thy violent Hands that would commit a Rape upon her she shall remain Intacta Virgo I will maintain saith the Lord her cause and quarrel and she knows it and therefore outfaceth thy formidable Hosts ver 21. Mark 2. The Prophet upbraids him in a Flood of elegant Figures as Osiander observeth for his intolerable arrogant Boastings of what he had done and would do scorning to ask leave from the Lord whom he esteemed no better than an Idol therefore the Lord will plague and punish thee for thy Reproaches and Blasphemies ver 22 23 24. Mark 3. Here Isaiah brings in Jehovah himself taking Senacherib to task and schooling him for his Ignorance and Contempt of Providence saying Hast thou not heard saith Grotius what I did to Pharaoh and what I have done for Israel ever since as their Lord Protector thy Philosophers could teach thee that there is a God and that Providence orders all Matters according to a Divine Decree and though I have decreed to punish my People for their Sins yet art thou but the Rod of my Anger Isai 10.5 7 13 15. 't is all God's Work saith Cajetan not thine whereof thou boastest ver 25 26. Mark 4. God tells him though thou know not me yet I know thee intus in cute within and without all thy Projects as well as all thy Actions Psalm 139.2 3 c. I know thy abode as the Huntsman doth the squatting-place of the Hare or where the Fox Kennels yea and thy rage against me ver 27. in raging thus against my People Acts 9.4 Thou persecutes me in my members saith Christ Mark 5. And the Lord concludes thus because thy Blasphemies and other outrages have grated mine Ears ver 28. therefore will I tame thee and take thee a link lower as the Phrase is yea I will lead thee by the Nose saith Menochius to the slaughter-house as they do the Wild Ox and other such fierce Creatures and I will bridle such a sturdy Steed as thou art And will turn thee back against thy will to thy own Country with shame and loss The Second Branch of the Prophet's Apostrophe is his Consolatory Oration to Hezekiah after he had so confounded Senacherib Mark 1. Isaiah assures Hezekiah that God would muzzle the Mouth manacle the Hands and fetter the Feet of Senacherib by this comfortable Sign for the Future Though they feared a Famine because the Assyrians had spoil'd all their Tillage yet should they be deliver'd from the Siege For the Promise is here ver 29. Deus providebit God's Plenty shall be found of those Fruits which grow on their own Accord and not only shall it be this Year but the Second and the Third Year without Tillage also Mark 2. The Prophet Comforts the Citizens saying Tho' ye have been Coop'd and Pent up in a besieged City yet after a while ye shall be Relieved and Released so as to walk freely and fearlesly whither ye please c. ver 30.31 this shall be the Sign saith Osiander that God is your Father The Levamen follows the Solamen the Alleviation of Jerusalem's Affliction after this Consolation from the Prophet comes the Event of all namely both the Ruine of the Enemy and the Relief of the City as God had foretold Mark 1. The Ruine of the Assyrian Army ver 35. and 2 Chron. 32.21 First The Time when that Night either after Isaiah's Prophecie saith Masius that the success might immediately second its Truth or when the Assyrians were preparing for an Assault the next Morning as others say being Cock-sure of carrying the City by Storm Secondly The Means whereby An Angel Tostatus saith it was a good Angel but Menochius will have it the Devil Surely it was such an Angel as destroy'd the Israelites in David's day 2 Sam. 24.16 Thirdly The Manner how This is not express'd in the Text Cajetan Conjectures it was done by Fire they were all Thunder-struck yet their Garments were not Rent The Rabbins say the same adding that Senacherib hardly escaped himself having his Head and Beard singed Josephus judgeth 't was done by Pestilence others are of Opinion they were destroyed by an Earthquake c. Fourthly The Number that were slain is told us to be a hundred eighty five thousand Men which intimates the vastness of their Host and all their Captains were cut off 2 Chron. 32.21 Mark 2. Sennacherib when he saw at his rising up from sleep together with his Counsellors saith Piscator that they were all dead Corpses departed from the Siege ver 26. as the Prophet had promised ver 33. he returns home with shame sorrow and loss yet glad that he had escaped with the safety of his own Life N. B. But his preservation from this Death saith Sanctius was only a reservation to a worse death namely to be murther'd by his own Sons which was more Ignominious c. Mark 3. How besotting is Idolatry Sottish Sennacherib still worships Nisroch his Tutelar God which could not save his Army from a Divine extraordinary Judgment enough to convince him of the True Jehovah yet worshipping this Idol probably because himself was saved the Lord let him see his Idol could not now save himself from his two unnatural Sons no not while he was worshipping it ver 37. The Relief of the City necessarily follows the Ruin of the Enemy 2 Chron. 32.22 23. Mark 1. The same God that destroyed
Rev. 2.10 The Triumph of the Wicked is short Job 20.5 Those Ruffians come here and cry Who hath commanded you to build this House ver 3. the old Opposers Rehum and Shimshai are not named here saith Sanctius because they were either Dead or removed from their Offices by this new Emperor Artaxerxes Darius But the Devil never starves his Work for want of Instruments no more than God doth Tatnai and Shetherboznai must be the Devil's Drudges here to Question their Authority about building God's House who never interrogated them in building their own House and because they had a Mind to do them all the mischief they could they take the Names of the Builders ver 4 9 10. as Informers lately did of Meeters c. Remark the Third The Enemies endeavours of Interruption became fruitless frustrate and ineffectual ver 5. for such a special Eye of God's Providence was upon the Builders that their Foes could not cause them to cease and they had Zerubbabel and Jehoshuah to encourage them yea and Haggai and Zechariah who helped them saith Junius both by Word and Deed The Work then must needs go forward in despight of their Enemies Threats seeing The Words of the Wise are as Goads Eccles 12.11 pricking Men forward to Duty but more especially when themselves as some say set their own Sides and Shoulders to God's Work N.B. What Man could hang back from being a fellow-labourer with their Chief Prince their High-Priest and with the two Prophets of the Lord all personally helping them as is said ver 2. and above all this the Eye of their God was upon them not only the Eye of God's General Providence but also that of God's special Grace and Favour Psalm 34.15 which was such an Eye as both over-awed the Hearts and over-powered the Hands of their Adversaries so that they neither did nor durst hinder them by force of Arms which they might have done if they had not been over ruled Moreover Menochius well observes that those Governours were not so corrupted by the Samaritans as the former were in Chap. 4. these seem not to doubt of God's favour to the Jews so dare not War against them and though they to gratifie the Samaritans write to Darius yet so as not to harm the Jews but only request to know the King's Pleasure therein c. The Second Impediment was by Letters to King Darius writ and sent by Tatnai and Shetherboznai and their Accomplices ver 6 7. Remark the First their Letter gave a candid Account as to Matter of Fact ver 8. and gives a true and fair Narrative of the Jews Answers to their most material Objections ver 9. to ver 16. wherein is related impartially the Jews Apology As 1. That Solomon had built that Temple above five hundred Years ago and Dedicated it to the great God whereby they acknowledg'd their own Idols to be false Gods and but petty Deities at the best calling and counting Jehovah as the Jews did the God of Gods c. Deut. 10.17 2. The Letter relateth really the Jews ingenuous Confession how their Sins had separated the Lord from them c. Isa 59.2 and had provoked him to sell them into Nebuchadnezzar's Hands c. 2 Kings 24.2 and 25.8 3. It gives a fair account also of the Grand Decree of Cyrus for rebuilding that Temple which Nebuchadnezzar had burnt as Ezra 1.1 2. 4. The Letter as fairly relateth that it was not yet finished not at all mentioning how it had been hindred by a Royal Decree from Darius's Predecessor Chap. 4.23 hereupon saith Menochius surely this Letter was writ in favour of the Jews for Darius must more easily grant that a building never intermitted should be carry'd on than that a building prohibited by his Predecessors which the Letter omits should be reassumed c. Remark the Second Though it cannot be denied but that those who wrote to Darius here use softer and smoother Expressions concerning the Jews than those who before wrote to Artaxerxes Chap. 4.12 13 c. yet may it not be imagined that they were any whit better Minded toward them for these following Reasons First Those Enemies of the Jews saith Dr. Lightfoot pretended much obsequiousness and officiousness to the King using silken Insinuations as well as many fine sugar'd Sentences before in the close of their Letter ver 17. as If it please the King and we will observe the King's Pleasure c. yet their Malice was such as intended to hinder the Temple c. Secondly The Prophet Zechary who prophesy'd in the eight and eleventh Month of the second Year of Darius as Haggai did in the sixth seventh and ninth of the same seeth a Vision of four Horns that sought to scatter Judah c. Zech. 1.1 19. now these four Horns were Rehum and Shimshai that wrote the first Letter Chap. 4. and Tatnai and Shetherboznai who wrote this second Letter so that the Vision makes the two latter as equally pushing Horns as the two former N.B. God never suffers any Maladies to befal the Church but he provides Remedies in due time to redress them Though these four Iron Horns aforesaid were permitted by the Lord to push his People almost in pieces and to toss them up in the Air as furious Beasts do with their Horns what they meet in their way c. yet God raises up so many Carpenters Fabros ferrarios non lignarios Smiths with Iron Instruments to batter and break those Horns who were Zerubbabel Jehoshuah Ezra and Nehemiah so soon as the Horns had push'd God's People home to the Lord then no Man lifts up his head Zech. 1.20 21. The Third Reason may be this Tho' Tatnai and Shetherboznai do punctually set down the very words of the Jews Answer and Apology c. yet all this might be done upon no good Design N.B. They did no more than what Doeg did out of malice to David tho' what he said to Saul concerning Ahimelech c. was for the most part Truth 1 Sam. 22.9 c. yet these few words saith Kimchi were full of Poison and that pick-thank Parasite or busie-headed Informer as the name Doeg signifies is branded by David for a Lyar Psal 52.3 speaking all-devouring words ver 4. quot Verba tot Tonitrua as many words so many Thunderbolts against the Lord's Priests hence Doeg is doomed to Hell by David say the Rabbins Psal 120.4 See more of this in its proper place Even so those Sycophants here might speak much of Truth to the King Darius but for Devilish Designs as certainly supposing that no such Decree of Cyrus could be found in the King's Chronicles as the Jews had suggested to them but if they were found false fomentors of such Stories then these Men might get greater Advantage against them for such Fictions Notwithstanding all these Artifices of Tatnai and Shetherboznai who are better adjudged Adversaries than Favourers or Friends of the Jews the good hand of God over-ruled all for
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi â—â—ie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
good Tongue as taketh all opportunities both to glorifie God and to edifie men is a Mans great glory As an Evil Tongue belching out nothing but bad is a filthy shame As the Ear by the Creation was Janua vitae the gate of life but now by corruption through the fall 't is a bolted door to that which is good yet an open portal to that which is evil Whereby it is become a two-leaved gate to let in Death and Destruction Evil communications do corrupt good manners 1 Cor. 15.33 Such unsavory speeches as are spoken with an evil Tongue and are heard with as evil an Ear do both corrupt the Manners and kill the Mind of Man So the Tongue by Creation was a wholesome Tongue Prov. 15.4 having an healing property in it by speaking a pure Language Zeph. 3.9 and such as was both pretious and profitable it was then a Tree of life Prov. 15.4 like that Tree which would have given life and immortality to Adam and which stood in the midst of the Paradise of God as the Tongue is placed and planted in the midst of the mouth The Tongue was then as choice refined Silver Prov. 10.20 having an excellent ring or sound scattering Pearls Matth. 7.6 throwing abroad treasure Matth. 12.35 even Apples of Gold in pictures of silver Prov. 25.11 having a lip of Excellency to attend it Prov. 17.7 which feedeth many Prov. 10.21 using knowledge aright Prov. 15.2 Hebr. dealing kindly with it that is offering no abuse to it by venting it unseasonably or causing it to be vended over-cheap and little esteemed and dispersing it abroad as a blessing to many Prov. 15.7 speaking every where of wisdom and of judgment Psal 37.30 All this excellency had the Tongue by the first Creation and has restored it by Re-creation or Regeneration But now through Mans Degeneration in the fall the Holy Spirit hath branded the Tongue with many black brands and Characters calling it a false Tongue Psal 120.3 a naughty Tongue Prov. 17.4 a perverse Tongue Prov. 17.20 a froward Tongue Prov. 10.31 a flattering Tongue Psal 5.9 a deceitful Tongue Psal 52.4 Micah 6.12 Zeph. 3.13 a lying Tongue Psal 109.2 Prov. 6.17 12.19 26.28 yea a biting as well as a back-biting Tongue Psal 52.4 15.3 Prov. 25.23 The Tongue bites as well as back-bites it speaks devouring words and the Tongue oft bites worse than the Teeth as Sphinx Philosoph sheweth pag. 192. and this Lashon Hebr. for Tongue doth not only lash on as a scourge Job 5.21 for Tongue-smiting Jerem. 18.18 is as smart as any hand-smiting but slash on also and draws blood Ezek. 22.9 Backbiting is not only Back-beating but also 't is flesh-slashing therefore the Tongue made in the form of a two-edged Sword is likewise call'd a sharp Razor Psal 52.2 that instead of shaving the Hair launcheth the flesh instead of trimming the Beard cutteth the Throat Such were the lashes of Doegs lewd Tongue 'T is well said that Man hath two Ears and but one Tongue to signifie that he must be swift to hear but slow to speak Jam. 1.19 We read oft he that hath an ear to hear let him hear but never he that hath a Tongue to speak let him speak for we can do that fast enough without bidding and 't is well said that before the Fall Man had but one Tongue because his Heart and his Tongue were then compleat or Relatives that is the yea and nay of the Tongue were the yea and nay of the Heart c. but now by the Fall Man is become double-tongu'd 1 Tim. 3.8 Man hath Os Bilingue Prov. 8.13 Vulg. Latin a tongue and a tongue He hath an Heart and an Heart so the Hebr. Psal 12.2 One Heart in the Mouth and another in the Belly for he can speak one thing and think another as Joab did to Abner and Amasa in his killing kisses or he can turn his tale and tune his Fiddle to the Base even of the basest times saying one thing at one time and another thing at another Thus Man in the faln estate is become Bilinguis two-tongued and not only so but that Doeg aforesaid as the Devil made him was Trilinguis Three-tongued The Chaldee Paraphrase calls a Back-biter the Man with three Tongues however Doegs Tongue had three stings which killed three at once with his lying report though there was truth in it For 1. It killed the Priests Bodies of whom he reported 2. Sauls Soul to whom he reporte And 3. himself his own both Body and Soul who was that wicked Reporter Well therefore might David call Doegs Tongue not only a sharp Razor as before and a Tuck or Rapier a most Murthering and dangerous weapon Hebr. Psal 42.10 but also a three-forked Engine that could thus destroy three at once Evil words therefore are not wind as most imagine but they are the Devils drivel that leaves a foul stain upon the Speaker and oft the like upon the Hearer yea and sometimes prove cutting and killing words to those concerning whom they are spoken and heard a tale-bearer hath the Devil in his Tongue a tale-hearer hath the Devil in his Ear. Let us take up a lamentation and mourn over this stately burnt Temple as they did Ezr. 3.12 In respect of the tongue which before was Mans glory but now is become his shame 't is now an unruly evil full of deadly poison even a world of iniquity Jam. 3.6 8. 't is not there call'd a City of Iniquity or a Countrey of Iniquity but a whole world of Iniquity It defiles the whole Body as Miriams Tongue in talking against Moses did defile her whole Body with Leprosie It sets on fire the whole course of nature and it self is set on fire of Hell But alas that Tongue which is set on fire of Hell here in this world shall be also set on fire in Hell hereafter in the other world as the Rich Gluttons Tongue was when he begged for a drop of water to cool it Luk. 16.24 The Tongue is untameable as the Apostle James there declareth All Savage and Venemous beasts have been tamed but this Beastly Tongue the taming whereof is far more needful could never be tamed Nec vult Panthera domari this wild Panther will not be tamed There is no man can tame it yet Christ can and doth when he who makes all things new Revel 21.5 makes the Heart Tongue and Life new and when the strong door of Grace is super-added to that double door of Nature to bar it in This unruly Member the God of Nature hath shut up within a double door the one of flesh that is the lips the other of Bones to wit the Teeth And seeing in the depraved estate it most unrulily breaks through this double door upon small provocation the God of all grace lays the briddle of grace upon it Psal 32.9 39. 1 Jam. 1.26 3.2 yet so unruly is this evil member that it oft breaks the bridle of
grace as well as the Bolts Bonds and Bounds of Nature as Moses that mild-man by nature and that man of God by Grace spake unadvisedly with his tongue Psal 106.33 And as David when he thought his mouth had been fast muzzled up a fire of passion and impatiency burns within him makes him slip his muzzle break his word and belch out a rash request Psal 39.1 2 3 4. Oh then what great need have the best of men to request of God that he would keep the door of his lips Psal 141.3 not only that it creak not in complaints as doth the door upon Rusty Hinges for want of the oyl of joy and gladness but also to open and shut according to its Creators command never to be shut when silence is sinful and never to be open when speaking is not better than silence The door of the Mouth should be like the gate of Ezekiels Temple it must not be for Man but for Immanuel for Messiah the Prince for him who hath the keys of David to open and shut it according to his will Ezek. 44.2 3. In short as the Clapper of a Bell demonstrates not onely the size of the Bell whether Treble Tenor or Base c. but also the soundness or unsoundness of it by the sound thereof so Mans Tongue discovers the sort of the Mettal and the soundness or unsoundness of the Heart If corrupt communication come out of the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. rotten or putrid speech Eph. 4.29 those sparks of Hell their stinking breath declareth that they are of the wrong Mettal they are stinking Goats not Christs Sheep 't is a certain rule in Physick when the Excrements of a sick man cometh upward and out of his mouth instead of going downward according to the ordinary course of nature and the party be insensible hereof 't is an infallible Prognostick of approaching death so 't is here when obscene Borborology Black Blasphemy and filthy discourse far worsâ— than any Excrements inasmuch as moral evil is worse than natural proceedeth out of the mouth and the sinful man is insensible of his sin as is the Swearer who swears he doth not Swear even when big bellyed Oaths are belched out by him this is an undeniable evidence that such a man is then in the state of death and already condemned Joh. 3.18 and as the Physicians write Miserere mei Deus upon that desperate Disease of casting up Excrements as aforesaid against Nature so must we say for such Lord have mercy on them their case is dangerous and desperate if God heal them not sure I am Man cannot but on the contrary if a Mans speech be savory and seasoned with the salt of Grace Col. 4.6 as we salt those Meats which are most apt to putrifie 't is a blessed sign of an Heart-changing and Life-changing work Matth. 12.37 Those two Sons in the story that could shoot at their Father when dead were judged Bastards and the Judge would not give them any of their Fathers Goods but the third Son that could not do so unnaturally he judged Legitimate and right Heir to his Fathers All So such as can shoot through the Tremendous Name of God their Father with execrable Oaths and horrible Blasphemies are undoubtedly Bastards and not Sons Such cannot be so continuing the Children of God nor shall have any of their Fathers Goods reserved in Heaven but are unquestionably the Children of the Devil and shall have their portion with the Devil and his Angels Finally we have a saying a tongue is the best or worst dish in the world sure I am the best thing God sends from Heaven and the worst thing Satan sends from Hell is a tongue The great promise of the old Testament was Christ and the great promise of the new Testament was the Spirit this Spirit God sent down from Heaven in Cloven Tongues Act. 2.3 as the best of Divine Gifts And as the Holy Spirit set the Apostles Tongues on fire with an holy zeal that flame of God Cant. 8.6 so the Devil inflames the tongues of his Vassals with fire from Hell Jam. 3.6 as the worst of his Diabolical plagues because it sets on fire the whole course of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of our Nativity or the whole course of our lives no Age no Estate no Action is freed from the flames of it either in Anger Lust Pride c. This raging Tongue-fire causeth great confusion and inconveniencies a little fire burns up a whole Wood 't is a good servant but a bad master look well to it our anger is alway sin except when our anger is only against sin As the Asp hath a bladder of poison under her tongue which breaks when he bites so this poison of Asps is under mans tongue Psal 140.3 't is top-full of deadly poison Jam. 3.8 we dare not poison one another yet slander is poison oh for a new heart to cause a new tongue and whereas the tongue which the Devil hath fired with a live-coal from Hells Altar can run all the world over and like a Mad Dog bite at every body oh what need there is that the Seraph who is a burning Angel himself as his name importeth should bring his Retheph or burning Coal to touch our tongues not to burn them but to burn up corruption in them Isa 6.6 7. The Poet saith of his Heathen Jove compescuit ignibus ignes he quenched fire with fire when he slew Phaeton who had set the world on fire with a fiery Thunder-bolt So the true Jehovah quenches the fire of Hell in the tongue which is a world of iniquity and oft sets the world on fire with a live coal from Heaven he plucks it as a brand out of the fire Zech. 3.3 Yea this Spirit of Burning Isa 4.4 doth not onely burn up our combustible Corruptions but also enflameth our hearts and tongues with a zeal for Gods glory as the Apostles were all of a light fire as Chrysostom Characterizeth Paul also when the cloven tongues of fire came upon them Act. 2.3 Faith is the Tongs that fetcheth this burning-coal from Heaven to purifie and qualifie our tongues for God and his service Act. â—5 9 then indeed are they made as choice Refined Silver which hath an excellent ring or sound with it Prov. 10.20 If the heart of the wicked be little worth then little worth is their tongue but when the heart of the Godly is renewed their tongues are refined to sing Hallelujahs and to sound out the praises of the God of Israel upon a well-tuned Harp or Hart. Especially 1. If the tongue become a blessed Member of Gods cleaving a cloven tongue Act. 2.4 so cloven and divided as to be able to divide the word aright in a right application 2. If the tongue be touched with a live coal from Gods Altar fetched thence by the Tongs of Faith Isa 6.6 7. this fire from Heaven puts the tongue into tune for God
best performances even of the chiefest and choicest favourites of Heaven are but Halting Blind Blemished and Maimed all forbidden to be brought as Sacrifice Deut. 15.21 It must therefore be a transcendent favour in God to give his Euge to any of his Servants saying Well done thou good Servant c. Mat. 25.21.23 Three Reasons for Gods approving As 1. It has Christ's Image Silver though it be not throughly purified from all Dross though it be not altogether pure but have some mixt Metal in it yet having the Kings Stamp upon it this maketh it Current Coin in Court City and Country So the Religious Actions of Believers though they have many frailties accompanying them there being always some Blood of pollution to cleanse away which God hath not yet cleansed Joel 3.21 yet having Christs Image upon them this maketh them Current Coin in the Court of Heaven As a little that the righteous hath is better than the riches of many wicked Psal 37.16 so a little that the Righteous doth is better than the Services of many wicked for their Services are not acceptable to God though they may be materially good as Cain's here because a due respect is not observed in them but the Services of the godly are accepted of God 2. 'T is the best they can because though they cannot do what they would Rom. 7.15 yet they do what they can even in Christs own Judgment She hath done what she could Mark 14.8 therefore are their worlds said to be wrought in God John 3.21 both quoad Fontem quoad Finem from a good principle and for a good end as they do proceed from a right living Principle so they are directed to a right holy End Hence a Cup of cold Water though not at the cost of fire to warm it given in the Name of a Disciple is preferr'd before the most Magnificent Alms of the Pharisees given in Oftentation with sound of Trumpet Mat. 10.42 with Mat. 6.2 Mark 12.43 44. Luke 21.3 3. 'T is the Service of a Child Nothing is more common and better known than that small Service performed by a Child of our own is more acceptable to us that are Fathers than greater and better Services done by our Servants because desire of wages or fear of wrath is the motive in the latter but there is Candour and Filial Kindness that draws out the best endeavours in the former The Child will do his best from that noblest Obligation of Love for its Father and thus it is 'twixt the Children of God and their Heavenly Father Psal 103.13 Mal. 3.17 A Serving-Son that serves his Father with the best of his Services who would do more if he could do more whose desires and endeavours reacheth nearer God than their performances is a pitied Son a spared Son and a best beloved Son such are his Jewels 2. As God gave allowance and approbation of Abel's Sacrifice so he had delight and complacency in it This also is signified by the word respect The Services of all righteous men are as this Sacrifice of Righteous Abel well pleasing and delightful to God thus was the Sacrifice of Noah Gen. 8.21 of whom God testifieth Thee have I seen righteous before me in this Generation Gen. 7.1 and therefore the Lord did smell a sweet Savour from this righteous Mans Sacrifice Thus all the Sacrifices of Gods Righteous Ones are call'd the savour of their sweet Odours Levit. 26.31 which Expression God oft repeateth in his Law to intimate his delight in his own Institutions when performed by honest and good Hearts Thus the Prayers of Gods Righteous Servants come up before him as sweet Incense Psal 141.2 and as a precious Memorial to God Acts 10.4 He Books them all in his Day-book Mal. 3.17 yea and their Tears the Lord Bottles up as most Soveraign and Sacred Liquors Psal 56.8 As Isaac said of his Sons Raiment that Garment of the Elder Brother wherein he got the Blessing The smell of my Son is as the smell of a Field which God hath Blessed Gen. 27.15 27. So doth the Lord say of all the Services of Righteous Men if performed in sincerity then are they Odoriferous and give a Fragrant Smell to Gods Nostrils 3. God RESPECTED Abel 's Offering that is he kindled it with Fire from Heaven whereby he as it were sent for it and fetcht it up to Heaven God did not so with Cain's Offering 't was a cold Oblation no warmth heat or fire in it Cain came coldly off with God as well as carelesly as before and hereby God testify'd the acceptance of the one and the non-acceptance of the other to wit by a sign from Heaven so saith Theodotion a Greek Interpreter reading it Deus inflammavit This was Gods antient way of giving his approbation to acceptable Sacrifices Levit. 9.24 The people shouted as their Token of rejoicing at Gods Token of acceptance when he answer'd their Prayers by Fire from Heaven There is the like Token and Testimony from Heaven to David 1 Chron. 21.26 and to Solomon 2 Chron. 7.1 and to Elijah 1 Kings 18.38 Yea beside all this 't is the phrase of the Holy Ghost in the Hebrew reading for accept Oh Lord 't is in Hebrew turn it into Ashes Psal 20.3 to wit by Fire from Heaven which was the sign of acceptance thus it was to Abel But 2. Unto Cain and to his Offering God had not respect Cain had a bad success as Abel had a good In the words of that Text there is minus dictum plus intellectum a little spoken but much understood for God did not only disregard Cain's Sacrifice but he positively rejected it Whence observe The Services of the wicked are not only refused but plainly rejected as loathsom and abominable to God Prov. 12.2 and 15.8 as before 'T is here intimated that Cain did verily incense God against him and that upon a double account 1. To demonstrate the Equity of God in his dealing with wicked men his ways are always equal with us Ezek. 18.25 and 33.17 As Cain respected not God in his Sacrifice so God respected not him nor his Sacrifice 'T is but an equal and a just requital when God is careless of us who at that time have been careless of him this is the true cause why God doth so oft turn his Back upon our Persons and Prayers for they that honour him he hath said he will honour 1 Sam. 2.30 'T is but the rule of equity such as aim at their own ends only and regard neither God nor his command 't is but a fair Retaliation that God do reject them The second Account or Reason is to declare the dreadful Judgment of God upon wicked Men that their Persons and Prayers are not respected by God This is a most direful Doom hence David prays against non-acceptance Lord let my VVords and Meditations be acceptable Psal 19.14 And he complains If thou be silent O Lord and disregard my Prayers then am I
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
the Ark was Noah's Sanctuary so the Lord is his Peoples Ezek. 11.16 and such a Sanctuary he is to them as hath four Enoughs 1. 'T is a Sanctuary High enough Psal 61.23 So as to raise us up above the reach of our worst Enemies All the Saints are in the Lords hand Deut. 33.3 his Beloved dwell in safety by him v. 12. God covering them all the Day in the Hollow of his hand and the Eternal God is their Refuge v. 27. 2. Nigh Enough The way to the City of Refuge God rook care should not be too long but it must be night that the pursuer while his Heart was hot might not overtake the man-slayer Deut. 19.4 5 6. So the Lord is such a Sanctuary as is not far from any of us Act. 17.27 could we but grope after him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Israel had their God nigh them Deut. 4.7 and they needed none to fetch him from above or from below Rom. 10.6 7 8. He is as nigh as the Bark is to the Tree or as the Skin is to the Flesh Intimior Intimo nostro more inward with us than we are with our selves 3. Wide Enough There is room enough in this Sanctuary for all the Saints as there was room enough for all kind of Creatures in Noah's Ark None of Gods People are left out of Doors Houseless and Harbourless for want of Room within Doors Lord saith Moses thou hast been our dwelling place in all Generations Psal 90.1 for this four hundred years and upwards in all our Travels and Troubles 4. Safe Enough Salvation belongs to the Lord only Psal 3.8 John 2.9 Not to Princes or Parliaments or to Armys or Navys but to Gods Spirit Isa 59.19 God is such a Castle to his people as no Ladder can scale no Pioneer can undermine no Cannon-shot can batter down And none can take out of his hand Joh. 10.28 29. nor draw out of this House the Civil Law saith De Domo suâ nemo extrahi Debet aut in Jus vocari quia Domus Tutissimum cuique Refugium atque Receptaculum est No man ought to he drawn out of his House at the suit of another because a mans House is his Castle his safest Refuge and Receptacle How much more he that hath God for his House and Habitation and Dwelleth in him 1 Joh. 3.24 can never be unhoused because the Almighty God is mightier than all and happy is he who hath God for his Mansion-House and observable is Picus Mirandula's witty observation Man according to the order of the Creation had no other Habitation left him in as much as God Created the Earth for Beasts to Inhabit the Sea for Fishes the Air for Fowls the Heavens for Stars on the out-side and for Angels on the inside Man therefore hath no place to Inhabit according to this assignation save the Lord the Maker and Assigner of all Thus God is an Ark an House a Castle yea a Tabernacle and Temple to Man Gods Tabernacle is with Man Rev. 21.3 and Mans Tabernacle is with God Joh. 6.56 2 Cor. 6.16 he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in them and they Indwell in him the Lord and the Lamb is their Temple Rev. 21.22 their Place and City of refuge a stronghold Note here two grand points of Noah's Faith Heb. 11.7 1. The Exercise of it in preparing the Ark. 2. The Effects of it 1. In the Exercise be four particulars 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepared it instar Artificis he plaid the Carpenter when his Faith which was not a dead but a working Faith Jam. 2.17 20 22 26. set him on work yea upon this tedious work as before his Faith was the Obedience of Faith Rom. 16.26 He consulted not with Flesh and Blood Gal. 1.16 He disputed not but dispatched he obeyed to do all that God had commanded him Gen. 6. last His Faith transported him through all the aforenamed difficulties in the way of an universal obedience Thus Noah the tenth from Adam a perfect man as God calls him in this perfect number as the Pythagoreans call the number ten did perfect his works by a strong Faith in a perfect Obedience 2. The end for the saving of himself and of his Houshold Noah obey'd God in all things for his own good Gen. 7.5 All Gods Commands are for our advantage and not for Gods alas our goodness extendeth not to God Psal 16.3 'T is no gain to God that man is Righteous Job 22.3 'T is therefore a sanctified self love to obey God but alas we love our selves more in the way of Nature than in the way of Grace If we love our selves we must obey God seeing it is for our own good not doing some things as Jehu or many things as Herod but all things as Noah having a respect to all Gods Commandments Psal 119.6 though we cannot perfectly perform them ☞ NB. 1. Man must be timely provided of a prepared Ark before the evil day come for the Lord is not slack concerning his coming 2 Pet. 3.9 2. If Noah prepare an Ark 't is for saving himself know ye not that ye are in Christ except you be reprobates 2 Cor. 13.5 3. Masters of families must be careful to save their housholds too The 3. particular is the Motive Noah fear'd the Judgment to come That fear is a right Gospel fear which puts the Soul upon preventing the danger Prov. 22.3 Some read it Reverenced Where the power of Godliness is the Heart cannot think upon God without Reverence and aweful Respect to the Divine Majesty Prophane Persons do not reverence or fear the Great God but their fears are terminated in Secondary Causes of direful Judgments The World was then told of its destruction by Water and few feared many jeared And now the World is told of its destruction by Fire but where is that fear and reverence which ought to be though we cannot say it will not be this Hundred and Twenty days as they of the old World could say It will not be this Hundred and Twenty years yet are there many scoffers or jearers 2 Pet. 3.3 and but few fearers as before The fourth particular is The Ground of Noah's fear for God warn'd him He negotiated with God and God with him they had mutual Dealings and intercourse each with other as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gods Companions hear his voice Cant. 8.13 'T was sore displeasure on Saul when God would not answer him 1 Sam. 28.15 and on Israel when they had no vision 1 Sam. 3.1 To be warned by Gods Spirit at every turn of Imminent Danger is a most precious priviledge Isa 30.21 Such honour have all the Saints Psal 149.9 but God will have no such Dealings or Negotiations with the wicked World God would not in this Friendly and Familiar manner appear to Egypt no nor to Israel in Egypt but they must be call'd out into the Wilderness for enjoying such
the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
to the Woman and her Seed for conveying Life and Salvation still it must be convey'd by a Covenant Way Sixthly There can be no Inconvenience in admitting Children into the New Covenant fellowship Named but the same Inconveniencies may be as well supposed to reach those under the Old there being the same reason in both Covenants The third Inference is If the nature of the Old and New Covenant be one and the same for substance differing only as the Old and New Moon in different Appearances then it follows hence that the Old Testament is not out of date but is of use to us under the New That it was not a Temporary Testament or a Bond and Covenant cancell'd by the coming of Christ as to the substantial Truth contained in it may be thus demonstrated The first Argument David calls Gods Word Ner a Lantern and Or a Light Psal 119. v. 105. The former is for use in the night and the latter is more profitable and comfortable in the day intimating hereby that as God created two great Luminaries Gen. 1.14 15. the lesser to wit the Moon to guide the night and the greater to wit the Sun to guide the day so hath he made the Old Testament as the Moon or as Davids Lantern and Candle to direct mans feet aright in the night-time of the Worlds Ignorance and of the Churches Nonage but he hath given the New Testament as the Sun or Davids Day-light to order our steps in a right path during the Day and Sun-shine of the Gospel What the Sun and Moon are for service to the World that the Old and New Testament are for usefulness to the Church The Old Testament is Novum Involutum the New Veiled the New is Vetus Revelatum the Old Revealed and as the Moon borrows light from the Sun so the dark passages in the Old Testament receive light from the New The second Argument The Church is said to have two Breasts as Twins wherewith to feed her Children Cant. 4.5 with sincere Milk 1 Pet. 2.2 This can bear no better sense than to signifie the two Testaments which like Breasts and Twins have an harmonious correspondency each with other and those Breasts of Consolation so called Isa 66.11 are both fair and full yea strutting out and even akeing to be drawn that the Churches Children may suck and be satisfied growing up and increasing with the increase of God to a full stature in Christ Col. 2.19 Eph. 4.13 Those two Breasts are also suitable and equally matched as Twins so are the two Testaments in sundry respects for as the Old Testament hath four sorts of Books to wit Legal Historical Sapiential and Prophetical so hath the New in a due proportion as Evangelical answerable to the Legal The Acts of the Apostles to the Historical The Epistles to the Sapiential or Dogmatical for in them Paul principally presseth Faith Peter Hope and John Charity and lastly the Revelation c. to the Prophetical so that there is a wonderful Conformity of the one Testament to the other not only in the Sameness of Sense but also in this Quadriformity of parts also This seems mystically to be signified in Ezekiel's Vision of the Wheel with four faces and his VVheel within a Wheel implying the Old Testament in the New and the New Testament in the Old and these two Breasts for Christs Babes are near each other and as like as near and so is the Milk in them alike pure alike sweet and nourishing They are but bad Nurses who would reduce the Babes of Christ to one Breast seeing the like sincere Milk is found in both these Breasts what the one Testament teacheth the other teacheth also they being like the two Cherubims in the Temple which had their faces looking toward the Ark and were beaten out of one piece of Gold Exod. 37.7 So doth both the Testaments look towards Christ the Ark containing all one and the same Doctrine for substance to wit leading us to the Faith and Obedience of Christ Alma Mater Ecclesia must have two Breasts the Church as well as the VVorld which hath two Breasts or rather Botches Profit and Pleasure The third Argument Whatever Divine Promise or Precept so far as it contains a Moral Equity of universal concern is found in the Old Testament the same hath a Divine Authority therein to us under the New Hence Promises made to any Old Testament Believer where no Reason in special is expressed why it should not be peculiar to him may be appropriated also by a New Testament Believer and he must act Faith upon it as made to him Thus the Promise made personally to Joshuah Josh 1.5 I will not fail thee nor forsake thee which is five times renewed in Scripture is universally propounded to the Faith of every New Testament Believer Heb. 13.5 which we all may press and press again till we have expressed all the the sweetness out of it never leaving to suck as the Child at its Mothers Breast so long as a drop will come yea keeps sucking still till fresh Milk flows into those Breasts of Consolation Isa 66.11 We should labour to see our own names writ upon every Promise to secure it for us Hence also Precepts as well as Promises do concern us under the New Testament as much aâ— those to whom they were personally propounded Thus Hosea saith God found Jacob in Bethel Gen. 28.18 and especially 35.9 4 15. there he spake with us Hos 12.4 who were then in his loins and promised in him to take the Lord for our God and we are to hold our selves no less concerned therein than Jacob was The like expression is found in Psal 66.6 at the Drying up of the Red Sea and Jordan There did we saith David in the Churches name rejoyce in him What we could this be but the we our selves who were then in the loins of our Fore-fathers so had some share in their Joy And thus also Psal 102. what God spake to the Afflicted that he would regard the Crys of the Destitute and not despise their prayer v. 16 17. the same he spake to us for 't is said v. 18. This shall be written for the Generations to come to wit that the poor Shrub had sped so well in prayer and whatever else God said in that Psalm or indeed in any other Book of holy Scripture Rom. 15.4 Hence the Fourth Argument is from Rom. 15.4 Whatsoever was written before our times was written for our Learning in this time This Paul saith upon occasion of his alledging a tâ—xâ— out oâ— the Old Testament Psal 69.9 which that Evangelical Doctor did not look upon 〈◊〉 Bond cancel'd and out of date nor disdain them as some do now but whereas he might have proved his point as well by other sayings in the New Testament and those also as pertinent as learned Pareus observeth upon that place yet he purposely quoteth an Old Testament proof and thereby presseth the point of Duty
us all those Graces Rom. 8.32 Even all things pertaining to Life and Godliness Eph. 1.3 1 Tim. 4.8 2 Pet. 1.3 So that 't is Mercy that performs all to Abraham Mic. 7.20 And the Saints are exhorted to look for the Mercy in Christ unto Eternal Life Jud. v. 21. And are called the Heirs of the Grace of this Life Eternal 1 Pet. 3.7 Because Grace is the cause both of Gods promising it and of his performing it the performance hath in it as much free Grace as the promise seeing we all fall short of Gods Glory Rom. 3.23 and of our own Duty Luke 17.10 The best can never have worth enough with their best to merit Heaven or purchase happiness in way of Justice it must be given in a way of Mercy Mans grace cannot merit Gods Glory In a word every Article of this Covenant is free Grace the whole Gospel is the word of Gods Grace Act. 20.32 And the Grace of God Col. 1.6 Faith is the gift of Grace Eph. 2.8 Phil. 1.29 Remission is from the Riches of Grace Eph. 1.7 Col. 1.14 Justification is freely from Grace Rom. 3.24 Yea and Salvation is given by Grace 2 Tim. 1.9 And all the way thereunto every Influence of Grace comes from Grace Joh. 15.5 Phil. 2.13 As doth Christ himself Joh. 3.16 Inference hence 1. Magnifie the Glory of the free Grace of God as blessed Paul often did Eph. 1.6 and 2.4 and 1 Tim. 1.13 14. c. Add nothing to it mix nothing with it this debases it and darkens the glory of Grace admire it with David 2 Sam. 7.18.21 Psal 115. 1. And Adore it with Abraham falling down to worship Gen. 17.2.3 Give Grace the Glory that gives you both Grace and Glory 2. Inference let not unworthiness discourage 't is only for such as see it and are sensible of it and a contrary state and temper of the Heart in self-admiration secludes such self-admirers He pays best for Heaven that sees he hath nothing to pay for it A thousand Worlds cannot purchase it yet is it freely given hang your hope upon the free grace of God not the free will of Man NB. When Despair Dejects apply absolute promises when security and presumption prevails apply conditional both in their seasons are very useful to Souls well applied The Second Excellency of the Covenant 'T is Firm as well as Free yea 't is Firm because 't is Free had this Second Covenant stood upon Mans Obedience as the first did it had not been a firm and sure Covenant for the Free VVill of Man even in the state of Innocency was but a slippery Foundation much more is it now in the Faln estate but it stands upon the Free Grace of God Rom. 4.16 and not upon any thing in us or to be done by us therefore hath it the more certainty The Covenant of Works was not firm because it was not free but depended upon the mutability of Mans VVill and therefore Mans VVill being changeable that Covenant was changeable also but the Covenant of Grace hath no such dependency on Mans mutable VVill seeing 't is grounded upon the immutable good VVill and Pleasure of an unchangeable God it must be Free and therefore is it Firm nothing can hinder Free Grace from its effectual operation of what and on whom it will though a Promise of VVages upon condition of Works may yet a Promise of Free Grace cannot be prevented besides 't is built upon the unchangeable Purpose of God for Paul puts Purpose and Grace together 2 Tim. 1.9 now this Divine Purpose is such a sure Foundation as cannot be shaken 2 Tim. 2.19 The Lord knoweth them that are his both in respect of the freeness of his Election and of the Firmness of his Affection howbeit this knowledge God hath of his is carried secret as a River under ground till he calls us and separates us from the rest of Sinners hence are we call'd the called according to his Purpose Rom. 8.28 and this purpose is call'd a Promise Tit. 1.2 not as if any Promise of Eternal Life could be made to us before the VVorld began in Person but 1. Because the Father did then Purpose it in himself and according to that his Purpose did also 2. Promise it to his Son for us and in our behalf in that Eternal Covenant between them and 3. According to that Eternal Purpose in himself and that Eternal Promise to Christ the Promise of Eternal Life is made in time to us in our own persons hereupon the Apostle grounds the firmness of the Covenant of Promise upon the stability of Gods Counsel or Purpose Heb. 6.17 so that unless Gods Counsel or Purpose change the Covenant or Promise is unchangeable but God is in one Mind and who can turn him Job 23.13 ever the same Heb. 13.8 and I am is his Name Exod. 3.14 NB. First Here then lyes our strongest consolation and the best Anchor hold for our Hope Heb. 6.18 The Covenant of Redemption before time was Promises conceal'd and the Covenant of reconciliation in time was purposes Revealed yea and in it we see also performances for the future so Ensured by Christ who keeps the Ensuring Office as if they were Acoomplishments at present and so two Eternities meet together in the Covenant that à parte ante before the World and that à parte post both during and after the World assuring happiness to all in the Covenant which must needs be unchangeable As 1. 'T was founded upon two unchangeable Bottoms Gods VVord and his Oath Heb. 6.17 18. 2. 'T was Contracted 'twixt two unchangeable persons the Father and the Son the Father promising so many Souls and Jews being too little Gentiles also cost the Son so much Blood every Drop was Covenanted for 3. 'T was made before an unchangeable VVitness the Spirit Joh. 5.32 36 37. Heb. 9.14 whereupon 't is call'd an Everlasting Covenant Isa 55.3 and Heb. 13.20 and 2 Sam. 23.5 Herein David placed all his Salvation as containing in it the sure Mercies of David or Christ Act. 13.34 't is not Yea and Nay but Yea and Amen 2 Cor. 1.19 20. not one word of it can fail Josh 21.45 and 23.14 1 Kin. 8.56 't is a sure word 2 Pet. 1.19 and 't is more easy for Mountains to move out of their places Isa 54.10 and for the course of Night and Day to cease Jer. 33.20 21. than for this firm Covenant to fail none ever took hold of it and could say There is a Lie in my hand as Isa 44.20 As God cannot Lie Tit. 1.5 so nor his Covenant Psal 89.33 34 35. 't is impossible Heb. 6.18 NB. secondly This Covenant is so firm sure and lasting that it is Perpetual and Everlasting it includes in it the two Eternities that à parte ante before the World began and that à parte post when the World shall have an end yet the Covenant shall last for ever being as in Moses phrase from Everlasting
thus explained a drunken man may fall asleep upon the steep of a Rock and may there Dream of some great Possessions that have then befaln him and starting for Joy thereat may fall to the bottom and break his Neck thereby All which do plainly demonstrate the vain Predictions that are drawn from natural Dreams To conclude the Latine Reads Levit. 19.26 Non observabitis somnia ye shall not observe Dreams the Hebr. word is Tegnonenu of Gnanan a Cloud or Mist which Jugglers cast before mens eyes which in Hebrew is Gnain an Eye near to the word also thus observing Dreams dazles the eyes of superstitious understandings so 't is not only a foolish Curiosity to search into God's Secrets by that way but 't is also a sinful Superstition which is Super statutum a way of being wise above what is written The Second sort of Dreams is Diabolical or from the Devils Delusions wherewith those that be his Vassals are mostly diseased such as are Witches Wizzards c. in Covenant with him whether in an Implicit or in an Express Covenant or Compact As God is said to come to Abimelech in a Dream Gen. 20.3 so the Devil may be said to come to those in League with him in Dreams he being a malignant Spirit doth suggest Dreams to the Spirits of such for their Destruction And the Dreams of the False Prophets were Diabolical whom the Devil set on work to remove Israel far from the Lord and to reduce them to Idolatry by their Devilish Dreams Those Lying Prophets cryed I have Dreamed I have Dreamed Jer. 23.25 pretending it as a Message from God who did sometimes impart his Mind to his Messengers by Dreams Numb 12.6 when indeed it was from the Devil engendring them upon their deceitful Hearts ver 26. Therefore saith God ver 18. The Prophet that hath a Dream let him tell it as a Dream yea as a false Dream so called in Zech. 10.2 and not Father their falsities upon the true God as if Divine Revelations declaring their Dreams which at best are very Vanities Eccles 5.7 with that confidence as if they were the Oracles of God whereas they are only the Devils Delusions and what is this Chaff to the Wheat What is the Romish Religion being the Idle Dreams of Doting Monks for the most part but Chaff in comparison of the Wheat of the Reformed and therefore saith the Lord Hearken not to those Lying Dreamers Jer. 27.2 10 15. who would ruine you with their Lies when they speak a Lie as 't is said of their Father the Devil John 8.44 they speak of their own given them by the old Liar Hereupon the Prophet Jeremy ranks Dreamers Diviners Inchanters and Sorcerers all together Jer. 27.9 10. as all a cursed Crew of leud Liars and Maimonides in Treat of Idolatry Chap. 11. Sect. 13. says that Necromancers or seekers unto the Dead as the word signifies used to make themselves hungry then went and lodged among the Graves that the Dead might come to them in a Dream and make Answers to such Questions as they proposed to them These were Diabolical Dreams the Devil representing the Dead as he did dead Samuel to living Saul 1 Sam. 28. and being a Spirit had Communication with their Spirits suggesting both Questions and Answers to those Dreamers More plainly doth Eusebius declare how Simon-Magus had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Dream-haunting Devils such Familiars he had at his command by whom he deluded Men in their Dreams and drew them into an high admiration of himself Thus likewise Aeneas in Virgil in said to have his Visions and Conferences in Dreams with his deceased Friends Thus also the Monks make long Relations of strange Dreams and lofty Revelations and so do the whimsical Enthusiasts but we are not bound to believe them seeing they may all be the Delusions of the Devil who designedly mingleth himself often with Dreams filling the Minds of Mankind with hurtful Superstition as Gregory the Great the last of the good and the first of the bad Popes judgeth in his fourth Book of Dialogues cap. 48. and some are of Opinion that Eliphas's Visional Dream was no better than an Illusion of Satan Job 4.12 13 14 15 16 for these Reasons 1. Because of that Expression ver 12. Furtim delata secretly brought Hebr. brought by stealth as Thieves convey their stoln Goods in the dark this is the manner of that grand Thief Satan to creep in like a Serpent closely and privily The 2. Reason is from the Hebrew word Shemets ver 16. which represents the small and slender voice of Ghosts Thus the Devils Oracles spake with a puleing voice or muttered Isa 8.19 and mumbling out their Spells in an obscure and hardly Intelligible manner with an hollow voice as if speaking out of the ground Isa 29.4 not unlike sometimes to the hissing of a Serpent out of his hole and as the Devil at Delphos did utter his predictions in a broken and low Language as out of the Dust or Ground Thus those that have Familiar Spirits Hebr. Oboth which is Bottles Job 32.19 because the evil Spirits in them spake with an hollow Voice as out of a Bottle and as some say swelled and blew up their Bodies their Breasts and Bellies like a Bladder or Bottle as is Recorded of the Pythian Prophetesses or rather Witches whence their Greek Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for giving out their Oracles or Answers hoarsly and hollowly as speaking out of their Bellies with a low voice Acts 16.16 1 Sam. 28.7 to 15. grunting and grumbling out their Predictions in dark and doubtful Expressions as mistrusting the discovery of the deceit of their own Art The Third Reason is the Devil is Ambitious to be Gods Ape and loves to imitate God in all that he can that he may mannage his malitious deceits against mankind with the more and better success therefore doth Satan though the Prince of Darkness transform himself into an Angel of Light 2 Cor. 11.14 that he may the more subtilly insinuate his Diabolical Dreams for Divine upon the credulous and unthinking minds But we have a more sure word of Prophecy of the Law in the Old Testament 2 Pet. 1.19 and yet a more glorious Light of the Gospel in the New Heb. 1.1 2. than to have those Satanical Phantastical and truly Phanatical Dreams obtruded upon us As for Pilates Wifes Dream Mat. 27.19 Though some Divines say it was from God the more to attest our Saviours Innocency that he might thereby be cleared while he stood at the Bar and to leave Pilate the more inexcusable yet others there be who think her Dream was from the Devil seeking thereby to hinder Mans Redemption for where Satan cannot Conquer he would fain compound and this should have been his composition to hinder our Redemption Thus it appeareth that as there is Vanity in Natural there is Villany in Diabolical Dreams and that Villany is Four-Fold whereby is demonstrated the difference
and Repentance before they venture to the University and become too bâ—sie Disputers about the Doctrine of Predestination which is the Top of the Ladder We may know our Election by our Vocation can we but make this latter sure the Apostle doth assure us 2 Pet. 1.10 thereby we make the former sure also None are effectually Called but those that are eternally Elected The Called are the Chosen God elects to the Means as well as to the End and none but Libertines say otherwise Eph. 1.4 God hath chosen us that we may be holy As they Acts 27.31 could not come safe to Land if they left the Ship so neither can Men come to Heaven but by Holiness Heb. 12.14 Oh fear to forsake the Ship the Church as the manner of some is for extra Ecclesiam nulla est salus except ye tarry in the Ship ye will not be saved The fifth sense among the godly Learned of this Ladder is It resembles a Religious Life and a Christian Conversation Thus Bernardus saith in his Sermons upon Mat. 19.27 We have left all and followed thee and this Sense Basil and others after him put upon it making Holy Exercises to be the many steps and Faith and Obedience to be the two sides of the Ladder whereby the true Christians Conversation is in Heaven Phil. 3.20 while his Commoration is on Earth Though he be in the VVorld yet he is not of the VVorld John 17.11 14. Though he Trade in the things that are below yet he seeks the things that are above Col. 3.1 2. He is Heaven-born so must be mounting upward thither as to his Centre holding his Heart as well as Hand upon Gods VVord and Sacraments as upon so some sense it the two sides of this Evangelical Ladder others would have those two grand Principles of Moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine Abstine Sustain Suffering Abstain Sinning to signifie the two sides of this Ladder because these two significant words wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much sense in a short sentence do hold forth the strongest Guards both against the evil of Sinning and the evil of Suffering for Sinning This cum grano salis with a little allowance may pass for current Coin in the Court of the Gospel and that by the Ballance of the Sanctuary if we take those Moral Vertues for Theological Graces as the Apostle Peter doth 2 Pet. 1.4 6 7. where he links them Hand in Hand like Virgins in a Dance as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies and placing those Divine Vertues so as to make one Grace strengthen another as Stones do in an Arch For what else is the whole of Christianity but an adding one Grace to another and a continued Exercise of those Graces one to another whereof Faith is the Foundation of all that follow being all Radically in it and indeed every other true Grace is but Faith exercised which while the Heathen Philosophers wanted their best Moralists notwithstanding their choicest Moral Vertues call'd by Augustine splendida peccata but shining Sins did miss of the right way of Salvation John 14.6 Acts 4.12 There is no way to Salvation but by Faith in Christ growing in Grace 2 Pet. 3.18 from one kind to another from one Exercise of those various kinds of Graces to another and from one Degree of those Exercises from weaker to stronger to another is the right climbing of this Ladder of Christianity From hence come the several Forms the lower the middle and the higher Forms of Christians which the Antients call the Catechumeni the Competentes and the Adulti and the Romanists style Incipientes Proficientes and Perfecti but best of all the Apostle nameth them Children Young-men and Fathers 1 John 2.12 13 14. Intimating thereby that a Christian hath his degrees of Growth as Mankind hath 1. He is a Child and must be fed with Milk 1 Cor. 3.1 2. and not with strong Meat Heb. 5.11 12 13. 2. He becomes a Youth in Christs School Acts 4.13 They had been with Jesus for Learning better taught and past the Spoon such as need not have their Nurses to masticate their Moat for them but grow strong to resist the Tempter 1 John 2.13 and by Victory put the Devil to a flight 3. Then he grows up to be a Father or she to be a Mother in Israel Judg. 5.7 2 Sam. 20.19 Thus Mnason is call'd an old Disciple Acts 21.16 that is a Gray-headed well-experienced Christian such a one as brought forth Fruit in his old Age Psal 92.12 13 14. in his full-grown state Eph. 4.13 Besides and before these three Degrees the Scripture mentions the first Being and Beginning of a Christian As 1. His Conception Gal. 4.19 the first Forming of Christs Image in the Soul Alas there be too many such as the Prophets unwise Son Hos 12.13 who stay too long in the place of the breaking forth of Children proceed no farther than to conviction for Sin which is there stifled And 2. His Birth 1 Pet. 1.23 which is a blessed Birth that brings him into a new World Some as Job have cursed the day of their first Birth but never any cursed the day of their new Birth yet too many there be who deal with their Convictions or inward Workings for Sin as Harlots do with their Conceptions they destroy them that they may not bear the pangs of Child-birth in bringing forth We should make a serious search and scrutiny after all these five steps of this Christian Ladder to wit 1. Conception 2. Birth 3. Childhood 4. Youth 5. The full grown Age in the good ways of God Searching what or what manner of time the Spirit of Christ hath signified these things to us 1 Pet. 1.11 and whereabout of this Jacob's Ladder we are whether at the bottom about the middle or near the top but more of this upon the last sense of this Ladder adding now this word only that the most ascending Christian is the most assured Christian and most abounding with good works actuosus fructuosus the most active is the most fruitful and best confirmed Eph. 5.9 2 Pet. 1.8 growing as Saul did higher by the Head and Shoulders than others until we come to the fulness of the measure of the stature of Christ Eph. 4.13 till we can do singular things for God who doth singular things for us Mat. 5.47 having our Feet upon this Ladder where other Mens Heads are Prov. 15.24 having our Senses exercised to discern from a considerable advance upon this Ladder betwixt Good and Evil Heb. 5.14 Hereby a more abundant entrance is ministred to us into the Kingdom of Christ 2 Pet. 1.11 As we pass along in climbing this Ladder we shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinking or purblind not so weak-sighted but we may both ken our Interest in the Kingdom Luke 12.32 and go gallantly into Heaven not with hard shift and with much ado thither as many Ships into the
brought forth their Young This was to testifie himself a Stranger having no stately Dwelling-place Hebr. 11.9 10 13. He was the Syrian ready to perish Deut. 26.5 professeth himself a Stranger at Succoth not far from Penuel Judg. 8.15 16 c. the place which Jacob's Sons came to as their first Stage out of Egypt Exod. 12.37 Upon which double occasion of Remembrance the Lord instituted the Feast of Booths or Tabernacles Levit. 23.34 42 43. which yet was not strictly observed no not in David and Solomon's the best of Times until Nehemiah Neh. 8.16 17. After this 't is said Jacob came from Succoth safe to Shechem Gen. 33.18 as the word Salem taken not properly but appellatively signifies to shew the prosperous passage God gave him hitherto according to his Promise Gen. 31.3 and 32.28 so long a Journey through so many Dangers and Difficulties this is Recorded as a Miracle of Mercy that no Evil did befall either himself or his numerous Family his Wives and Children or any part of his prodigious Flocks and Herds none casting their Young or dying by the way but all came safe and sound to Shechem in Canaan Hence the Hebrews have that opinion aforesaid that Jacob must therefore be heal'd of his halting before this c. but whereas there had been hitherto no Mischief or Miscarriage either in him or in his house Here and hence did arise Jacob's first fearful and sinful Cross-providence to wit the Ravishment of his only Daughter Dinah a Damosel not above Fifteen years old of a comely Countenance Born to him by Leah c. The Occasion of this Rape is thus related Gen. 34.1 2. This Virgin having been hitherto vertuously and religiously Educated under most strict observation of her Pious Parents and perhaps slily slipping and sliding at this time out of their sight out of a vain Curiosity went out to see the Canaanitish Daughters who then were coming forth from Shechem with Timbrels to solemnize a solemn Feast saith Josephus to celebrate a Marriage with Plays and Dances say the Hebrew Doctors that she might observe their Persons their Port and Postures their Habits and Behaviours and perhaps to pick up some Acquaintance with them and some Companions among them she being but solitary as Jacob's only Daughter so wanting as she thought some suitable company Moses God's Penman gives darkly this Intimation That Dinah's neeâ—less jetting abroad either by the Indulgence or Ignorance of her Mother to spy the Fashions and Novelties both became the occasion of evil to her self and the cause of Tears to the tender Eyes of her Mother Leah if indeed her Heart were as tender as her Eyes Dinah indeed went out from her Father's House or Tent pitch'd in the Field before Shechem only to see those of her own Sex strutting with stretch'd Necks and Mincing with their feet within the City but she was soon seen of the other Sex and being seen was Desired and being Desired was lust fully Abused by the young Prince of the Land Mars videt hanc visamque Cupit potiturque Cupitâ The Devil threw some Wild-fire-Balls through the windows of the Eyes into Shechem's Soul and set it all into a Combustion Satan made this Princely youngster's Eyes an effectual Burning-Glass to set his Heart on fire ut vidit periit As soon as he saw this strange and lovely Damosel be lusted after her Evil Concupiscence was begotten by his wanton Eye upon this beautiful Object and being once begot it groweth unrulily Headstrong and hasteth to the Evil Act. He taketh her by force picking her up among the Plays and by force Defileth her v. 2.5 Thus this first Folly came to be wrought in Israel v. 7. Inferences hence are various As 1. The most pious and faithful Families may have most fearful Mischiefs befall them as Jacob's had here and elsewhere and David's many afterwards The worst Miscarriages through Satan's Malice may happen in the best Families which may serve First To caution men from placing too much Confidence in pious Parents Educating their Children Grace is not Hereditary 't is not in the Parents power to infuse their own Holiness into the hearts of either their Sons or Daughters Secondly It may serve likewise to restrain men from pouring out too many rash Censures against Religious Parents because of the Faults of their Children The Second Inference Such foul Miscarriages fall not out in such Godly Families but usually there is some Sin or other therein which justly Vindicates God's Righteousness in permitting such severe Judgments to befall them This is manifest even in that None-such Job's Case whose Miscries that befell him were matchless and beyond a Parallel though his Piety was such also yet he crys out under them I have sinned c. Job 7.20 If he had none of those foul Eccentrick Enormities that his three Friends charg'd him with he denies not but at least he had involuntary and unavoidable Infirmities whereby he justified God both in his Soveraignty and in his own Sufferings but much more 't is manifest in David's Case who cry'd out also I have sinned when he heard what sad Consequences were like to be for his Sin in the matter of Uriah 2 Sam. 12.9 10 11 12 13. And 't is apparent too in Jacob's Case when this first Miscarriage in his House came upon him 't was now some Seven or Eight years since the Lord brought him back from Haran or Padan-Aram yet had he not all this time thought of paying that Vow which he made to God when he was going thither Gen. 28.20 c. 'T is no wonder if God overtook him now with this severe scourge to rouze and raise up his dull forgetful Head and neglectful Heart to pay his promis'd Vows The Third Inference is All needless Gaddings abroad are of dangerous Consequence to young People who are unfit to be wholly at their own finding especially the weaker Sex which may prove strong enough to provoke but over weak to resist a Temptation God hath Recorded this woful Example for the Admonition of others under the like Circumstances Altetius perditio tua fit cautio the harms caught by some must be a warning to others The word noteth here that Dinah's wanton gadding abroad and gazing upon others gave occasin to this warm Youngster to look and Lust after her Therefore the same word teacheth after and not without cause that the younger women be Keepers at home Tit. 2.5 and 1 Tim. 5.13 especially Virgins whose Names the three in Hebrew and the two in Greek are derived from House Hiding and Shadow as Beth Gnalam and Talal signifies and from Lock'd Treasure and the Apple of the Eye as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear that sense to teach them they should refrain from idle Gadding and from Evil Company The Septuagint put in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here which Augustin renders Condiscere implying that Dinah did gadd to
the purity of their own Original Parentage do palliate this eldest of their twelve Patriarchs Act saying Reuben did only cast out Bilhah's Bed out of Rachel's Tent where Jacob had placed it after Rachel's death but did not commit that shameful sin Answer 1. The word Vajisheab is rightly rendred concubuit he lay with her as 't is sensed in all other places of Scripture so that he cast himself rather into her Bed than cast it out of the Tent It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed from whom he probably abstained ever after this Defilement as David did from his Defiled Concubines 2 Sam. 16.22 Answer 2. This Jewish Apology for their first Ancestor Reuben of their Twelve Tribes is the more improbable because Jacob's grief was so great at it as could not be expressed by words or signs as Ezek. 24.17 23. There is a Mourning that is smother'd within where no Expression thereof is visible without the Heart may bleed inwardly when neither the Mouth moans nor the Eyes weep outwardly as the Prophet Ezekiel so this Patriarch Jacob were no Stoicks but were both of them sensible of what they suffered yet their sorrows were too sad and big for these outward signs to utter as the Prophet was bid to be silent Hebr and forbid to cry Ezek 24.17 So this Patriarch held his peace when he heard of this Act though it was according as the Greek Version addeth evil in his sight so that his silent sorrow which is the sorest and saddest of all sorts of sorrows did plainly proclaim it to be a most sinful and filthy Fact Answ 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act as well as Grief or Sorrow for it Though as some say Jacob dissembled his Displeasure for a season because Reuben was a fierce and furious Young man so might revenge himself of his old Father had he doom'd him to be punish'd for it as a Judge in a Court of Justice as Simeon and Levi had done to the Deflowrer of their own Sister Dinah c. therefore might he refrain or restrain his ill resentment of Reuben's capital Crime at present for fear of some greater mischief or it was pass'd over by the old Patriarch without any Punishment inflicted upon his sinning Son because as others imagine he saw the just hand of God in it to punish himself for his unlawful Polygamy Jacob reads his own Sin upon this Punishment God chastiz'd him with in the Sin of his Son therefore is the Punishment so like the Sin sometimes that a man may manifestly reflect saying Such a Sin was the Mother of such a Misery This made Jacob as it did David Dumb both as to his Deploration and Indignation and opened not his Month because God's Hand was in it Psal 39.9 However whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason or from both yet may it probably enough be supposed ' that the good Father did most severely chide his bad Son for this foul Fact so Jacob did Judge it otherwise he would not when he had a fairer and fitter opportunity have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament Gen. 49.3 4. where he takes the forfeiture of his Birth-right by this Fact and disinherits him of all the Privileges thereof giving from him the Dignity 1. Of the Scepter to Judah 2. Of the Mitre to Levi to whom was devolved the Priesthood that belong'd to the first born and the double Portion of Inheritance to Joseph whose two Sons made two Tribes and that the greatest in Israel 1 Chron. 5.1.2 Hence therefore is this necessary consequence that this Fact of Reuben was not what the Hebrews feign a bare casting out of Bilhahs Bed out of Rachels Tent c. Had this been all that was done by Reuben that Son of seeing as his Name signifies had never been cast out of both the Dignity and double Portion due to the first-born Gen. 49.3 Deut. 27.17 by this Dying Patriarch And hence also Note 1. Reuben by his Repentance found Reception with God and was not rejected of God though thus polluted by Sin yea by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated 1 Cor. 5.1 c. yet Reuben repenting Gen. 37.30 is not only reckon'd after as a Patriarch Gen. 35.23 1 Chron. 5. c. but also is highly Flonoured Exod. 28.28.21.29 and Rev. 21.12 God is not off and on with his Elect. Their Badness alters not his Goodness 2. Note hence The Jews may not boast of the Merit of their Progenitors their Adoption is by Grace not by Debt Repentance restor'd them to Gods favour and so it may us Mercy not Merit gives both Penitence and Acceptance and God's Election cannot be interrupted in its course by any Sins of the Elect. 3. Note hence when scandalous Sins come to be committed in Religious Families we should as Jacob did here rather cover them with silent sorrow than publish them in Gath 2 Sam. 1.20 or disclose them with publick Reproach both to the scandal of the weak and to the scorn of the wicked yea to the dismal Detriment of Religion it self as if it could not be good because some that profess it do things which are bad yea so bad as not fit to be named 1 Cor. 5.1 This latter is cursed work Gen. 9.22.25 the former blessed v. 23.26 The Fifth Calamity that came upon Jacob after his Return to Canaan was the Death of his Dear Father Israel which Moses mentions with the Death of Deborah his Nurse and of Rachel his Wife all three special Friends Jacob Buries in Chap. 35. v. 8.19 and 29. Crosses as they are there reckoned come thick and threefold as we say upon him Though indeed Isaac's Death is there described only by a Prolepsis or in a way of Anticipation that Moses might make an entire and compleat Narrative of Jacob's History and not be compell'd to interrupt it by interlacing the History of Joseph as he pass'd along in it and pursued it to the end For upon a just Calculation and a right Computation of Time it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt though that be set down after his Grandfather's Death which was so long before yet Isaac's Death is related Gen. 35.29 and Joseph's Selling not till Gen. 37.36 when he was at 17 years old v. 2. then his Father Jacob was 108. who was born in Isaac's 60th year Gen. 25.26 and Joseph was 30 years old when he stood before Pharaoh Gen. 41.46 which was 13 years after he was Sold into Egypt so long his Service and Imprisonment lasted now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale which must be about 13 years before Isaac's Death because 't is said
Jacob loved Joseph so much that he could not conceal or cover it but openly discovers it to all their emulating Eyes by clothing him above all with a Coat of many Colours such as so far as we read he covered not his dear Benjamin's Body with The Reasons may be supposed That 1. Benjamin was not come to such proof as to oblige his Father's Affections 2. Not he but Joseph took away the great Grief for Rachel's Barrenness as being her First-born and her Picture also in Resemblance and Beauty 3. The Birth of Benjamin was the Death of his Dear Rachel this must be some damp to Jacob's Delights in him but Joseph's Birth left no such matter of mishap behind it to afflict his Father's Heart or to obstruct his Affections Besides 4. Jacob by his Prophetick Spirit foresaw no such good proof in Benjamin that ravening Wolf as he calls him Gen. 49.27 as he had already seen in Joseph and did foresee much more v. 22.26 There may be too much Curiosity to make over critical Enquiries about the Matter of Joseph's Coat whether it were Silk or made up of divers kinds of Threds like our strip'd Stuff which afterward was forbidden by the Law to be made of Linnen and Woollen Lev. 19.19 or about the manner of its making whether it were Opus Phrygionicum woven upon the Loom like Tapestry or it was Embroider'd Needle-work wrought curiously with the fingers in some Frame and so made parti-coloured by the Semsters Needle and not by the Weavers Shuttle or about the Form and Fashion of it whether it were Tunica manicata a Coat with Sleeves or Tunica Talaris reaching down to the Ankles as if a Sacerdotal Garment as some say the Hebr. Peses signifies But why should the Priesthood Garment be ascribed to so young a youth as Joseph unless as the Primogeniture was given from Reuben to him who was the first-born of Rachel who in Jacob's Intentions was first embraced So Joseph might be apparell'd as the designed Priest of the Family As there is no need of any of these Niceties so neither can there be any Satisfactory proof given for any of the aforesaid out of Sacred Scripture concerning these latent Circumstances 't is the sâ—fest Rule for observation Where Divine Writ hath not a Mouth to Speak there we should not have a Tongue to Ask Yet thus far the Holy Scriptures speak That Tamar David's Daughter had such a parti-colour'd Garment wrought or Embroider'd Work with divers Colours for with such Robes Kings Daughters Virgins were so Apparelled 2 Sam. 13.18 As God in all Ages hath put a difference of Estates among the Sons and Daughters of Men so that Difference hath been distinguish'd by different Apparel Rags or Robes mean or costly That Tamar's Garment of divers Colours was costly none doubteth her Father David being at that time in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or top of his Pomp and Prosperity and in the Zenith or vertical point of his Royal Dignity Therefore his only Daughter and exceeding beautiful David's dearest Darling his Joy and Jewel was undoubtedly arayed with most costly Apparel call'd Hebr. Passim a richly Embroider'd Garment Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of diver Colours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers Threds without Controversie very costly And seeing the same word is used both in Hebrew and Greek for Joseph's and for Tamar's Garment it may thence be concluded that Joseph's also was a very costly Coat which as some suppose his Father cloth'd him with as with the Badge and Ensign of his Primogeniture because when he embraced Leah he thought it had been Rachel Therefore he bestowed the Birth-right according to the measure of his own Mind and not according to the Cheat Laban had put upon him Gen. 29.25 from Reuben who had forfeited it Gen. 35.22 and 49.3 upon Joseph who was the first Son of that Wife whom he first agreed to have Gen. 29.18 and 30 23 24. the Son of Israel so call'd as if his only Son that Title being appropriated to him because he was best beloved of him therefore Reuben's Birthright was given to this Son of Israel Joseph 1 Chron. 5.1 with which went the Priesthood until Moses Law for which Garments for Glory and for Beauty most rich Raiment and even Royal Robes were appointed for its Apparel Exod. 28.2 c. And though Joseph's Coat could not be granted to be costly in its Materials as an Emblem of his Priesthood according to Jacob's present Design yet must it be granted to be a costly Coat in it self as it was the Emblem undoubtedly of his intended Primogeniture However it proved a costly Coat both to Joseph the Son and to Jacob the Father 1. To the Son This very Coat that Joseph was covered with became a grievous Eye-sore to his Brethren and made him the object of their Envy and Hatred Gen. 37.4 This gay and gawdy Coat was a great offence to their envious Looks Jacob look'd â—pon it with delight and complacency but they with rancour and malignity because they thought it a sign shewing some partiality in their Father's Affections Hence some say it had been batter Jacob had loved Joseph more so he had but shewed it less This Ambrose noteth as Jacob's naevum or oversight to prefer one Son before another yea before all though his Paternal Affection was grounded upon his Son's Pious Disposition yet had he done better to have hid his hot love under the cover of a plainer Coat suitable to those of his other Sons To conceal his Respect had been his Prudence and Piety but thus offensively to reveal it seem'd Fondness and Partiality Therefore became it 2. A costly Coat to the Father as well as to the Son as it expos'd Joseph to implacable Hatred so it occasion'd to Jacob unexpressible Sorrow Gen. 37.32 33 34 35. when the Father saw his Sons Coat dip'd again in a bloody Dye-fat that the Tincture of a blood-red Colour had quite covered and carried off all those divers delightful Colours the Coat consisted of at the first he sorrow'd with exceeding great Sorrow and wept so bitterly over it as to let fall whole showers of Tears upon it wishing to wash it therewith into its original Complexion and his Son Joseph well in it again He was so passionately affected with the conceit of his Sons Death that by his overmuch life-swallowing Sorrow he would needs hasten his own The strong Tide of his inordinate Passion carried him down so irresistibly that he not only refused to be comforted but resolved also to groan away his Life and to carry his Grief to his Grave Thus this curious Coat however costly in its own matter proved far more costly both to the Donor and to the Wearer ☞ Hence First Ambrose gives a good Caution to all Parents that they be not partial in their loves to their Children Cavete saith he nè quos natura conjunxit Paterna gratia nimiâ partialitate dividat Take heed
God was the prime Efficient Cause of Joseph's Prosperity even in his lowest and hardest Adversity Gen. 39.2 the Lord was with him and made him a prosperous Man c. All men have God's Essential Presence Enter praesenter Deus hìc ubique patenter But only Godly Men have God's gracious Presence such an one was Joseph whom his Father Jacob had religiously Educated and with whom through God's Blessing that Divine Tincture received likewise remained His brutish Brethren did bereave him of his Embroidered Garment but they could not rob him of his inherent Holiness of his infused and imprinted Grace and Godliness He brought this along with him into Egypt and retain'd it even in the worst of his Slavery and whithersoever Grace goes thither God goes and wheresoever Grace stays there God stays The Lord is with us while we are with him 2 Chron. 15.3 As Joseph had God's Grace so he had God's Favour and God's Favour was the Fountain from whence did flow that Happy Success in all his Undertakings and that Foundation whereon it stood His Piety through Divine Favour procureth and produceth his Prosperity Joseph though now a Slave leads such a Convincing Life which was the 2d Cause of his being made a Master in his Master's House that Potiphar saw not only that Jehovah was with Joseph according to the Hebrew reading v. 2 3. but also that God's Providence made him a prosperous Man Hebr. Ish-Matsliach Homo boni pedis as his Father Jacob had been to Laban Gen. 30.27 30. his very coming on his feet into his House and his doing though but Drudgery-work was wonderfully blest with Success This his Master saw by the effect who though he knew not the True God yet acknowledg'd that God was the Giver of Prosperity and that Piety is so pleasing to God as to be bless'd by him with Prosperity yea and that Potiphar's Affairs became prosperous Improvements even for the sake of Pious Joseph The third cause was Potiphar did not only see his Service made successful by a Divine power over-ruling Humane Affairs but also his Patience and Humility under all his Servile Labours 'T is said He abode in the House of his Lord and Master that is he did not run from him as many evil Servants do 1 Sam. 25.10 Though his Service was severe and slavish and therefore one would think to such an Ingenuous Mind and tenderly Educated Body and to the Cocker'd Son of such a Mighty and Wealthy Patriarch seem'd unsufferable notwithstanding Joseph neither murmurs against God for laying upon him so cruel a Cross nor mutters against his Master though an Egyptian to whom he was his Drudge and Bond-slave though of himself an Honourable Hebrew He doth not like Rivers damm'd up break his Banks nor as refractory and unruly Bullocks break his Bands Joseph doth not break away from his Austere Slavery as many Roâ—ues and Runagates run away from their Masters He runs not away Home to his Father Jacob which many in his Circumstances would have done But good Joseph doth patiently and humbly submit to the Hand of God which for the present had brought him into that House of hard Bondage in Egypt that Israel afterward were afflicted in for two hundred and fifteen years not daring to break out from under it till Gods time came to deliver them Moses saith Vahi Be Beth Adonau Hamitsri He was or remained in the House of his Egyptian Lord Gen. 39.2 that is he quietly bore his Bondage and ran not away to his Father again for his full time till God set him free All this Excellency his Master saw to his Amazement and Conviction Joseph's faithfulness God having all Hearts in his own Hand Prov. 21.1 and fashioning them to his pleasure Psal 33.15 as he did the Great Kings towards Nehemiah Neh. 2.4 5. procureth Potiphar's Favour Gen. 39.4 and God giving him to find Favour and Grace in his Masters sight Potiphar hereupon as the Hebrews say raiseth Joseph from a Skullion to a Page from a Page to a Chamberlain and from thence he Advanced him to be the High and Chief Steward of his House This is the less improbable seeing 't is expresly said that Joseph ministred to his Master ver 4. In our reading 't is served him but the Hebrew word there is Sharath not Gnabad which latter signifies a more Servile and Slavish Service as that of Bond-slaves Thus David saith that Joseph was sold for a Gnebed a Slave or Servant Psal 105.17 but when he comes to describe those that should serve him in his own House and Court Psal 101.6 then he useth Sharath the upright shall minister to me which word is always used to express some Honourable Service even that of Freemen Isa 60.7 yea and that of Publick Office both in Church and State Seeing therefore Moses useth this very word Sharath to express Joseph's serving his Master and that after he had found Grace in his Masters sight it plainly implies that Potiphar now look'd no more upon Joseph as a contemptible Three-half-penny Slave good to nothing save to sordid Drudgery but gives him then more Honourable Employ a Ministration of freer and Nobler Service differing from Slavery and so he rose gradually to be made Vice-Master in the Family his Master seeing all his undertakings so signally successful committed the whole care of all his Concerns both in City and Countrey taking no care himself for any thing save only for Eating and Drinking Thus far Joseph's Bow abode in strength He that was hated of his Brethren yet was favoured of strangers and so highly Favoured as to be highly Advanced Not only here by Potiphar who made him his Vice-Master but also after by Pharaoh Potiphar's Master who made him his Vice-Roy Inferences hence be 1. God loves to Act by a way of his own working all by contraries Thus God brought Joseph through the most despicable Slavery into most High Advancement He Dream'd of the latter but never Dream'd of the former Yet this was Gods method the more to commend his Mercy he makes the way to Heaven by Hell Gates The second Inference hence is God the Creator supplies the want of Creatures to comfort his Servants in distress 'T is said expresly God was with Joseph but Jacob was not with him No he was stoln and sold away from his Father into a strange Land Yet the want of his Earthly Father was sweetly supplied by the presence of his Heavenly Father who furnish'd him with Prudence Piety and Prosperity to allay the smart and to dulcifie the bitterness of his sad Adversity Let none then in their lowest Estate despond therein provided they be pious such as own God God will own them Deut. 26.17 18. He will not despise them in their Affliction Psal 22.24 but his Eye is upon them c. Psal 34.18 19. 2 Pet. 2.9 Inference the third wait Gods time for Deliverance which is alway the best time as Joseph did here who remained in the
surreptitiously got among these blind Heathen 't was certainly a great shame to Satan to see all his old Wizzards confounded by a young Hebrew and he must owe Joseph an ill turn for it 3. It was thus ordered also for Pharaoh's sake not only that he might the more mind his Dreams which all his Magicians found their over-match to explain but also that he might be brought off from ascribing Humane Affairs either to Fatal necessity with the Stoicks or to Chance and Fortune with the Epicureans and to shew him that God was above the Devil making Fools of his Sooth-sayers Isa 44.25 and his Diviners Mad when the King saw them unable to Interpret about things to come Isa 41.23 But Fourthly This Non-plus was put upon those Devils Imps the Sorcerers for poor Joseph's sake two ways First That he might be freed from Prison by his being call'd to come thence to Interpret the Roylal Dreams to the King as he had done the Butler's to him which would not have been done if the Magicians could have given the right meaning thereof to Pharaoh's Satisfaction And Seconadly That Joseph might by interpreting them be admired the King and his Council as a famous Prophet of God and ten times wiser than all his Soothsayers as the King found Daniel Dan. 1.26 of most prodigious parts through Divine Inspiraotin neither would this have been done had not those Wizzards been first both consulted and confounded for otherwise those Wise men might have cavill'd like right Cunning-men so called that they could have given the same Interpretation had their Answer been asked In a word God baffled the Devil here and made his Diviners mad as Isa 44. 25. to be thus dazl'd dulled and disannulled This enrageth them against Joseph and no wonder if it be supposed they became Arch-Archers of the Devil 's black Regiment though Moses mention nothing of it to shoot their envenom'd Arrows against Joseph in his state of Exaltation especially considering how the Caldeans Brethren to Pharaoh's Conjurers conspired against Daniel and his three Companions after they were promoted to great Honours when with their joynt-Prayers Dan. 2.17 they had obtained an Interpretation of the King's Dream v. 18 19. Hereupon they laid a Snare for their lives Compare Dan. 2.48 49. with 3.1 8. Traducing the King that he was turned Jew for preferring these Jews And to purge himself from this Slander the King makes an Act of Uniformity to bind all to one Religion which indeed was the grossest Irreltgion the worshipping his Golden Image a Trap set only to catch Daniel and his Companions Dan. 3.1 4 8 12. because the King had set them over his Affairs as that was the grand Eye-sore which irked these spiteful Accusers the Caldeans and no doubt Pharaoh's preferring of Joseph must accordingly fret those Magicians against Joseph yet God strengthened them all so that all their bows abode in strength God deliver'd Daniel either by raising him up above their reach in the King's Favour or by his Absence through Sickness or some publick Affairs in a remote place at that time and his three Associates out of the fiery Furnace Dan. 3.28 and so God might deliver Joseph from these also But the Second sort of Archers that shot at Joseph in his Prosperity were the Parasitical Courtiers Counsellors No doubt but the Devil plaid the same Game with Joseph here that he did with Daniel afterwards In both there was the like provocation both being Interpreters of Kings Dreams and both being raised to the like highest Honours by such their extraordinary Interpretations yea and both were Foreigners both Hebrews and therefore the more hated especially when higher Advanced than the Native Nobles in those Countries where they had their Advancement Darius committed the Government of his whole Realm unto Daniel Dan. 6.3 and Pharaoh did the same to Joseph Gen. 41.40 44. This laid the foundation of Envy in the Persian Princes and Presidents against him and never did Dogs watch more for a Bone than they did for his Halting as David's Adversaries did for his Psal 38.16 17. but such was the blameless Behaviour of Daniel so square-dealing a man he was Homo quadratus that they could not find or fasten any Fault upon him either for words or Deeds Dan. 6.4 He was so Faithful both to his King and to his God too that those most Critical Observers could not with all their Malice meet with any colour of Accusation against him however they might belye him yet his life was a real Refutation of their Lies Now when their Envy was disappointed with his Innocency that they could no way fasten their Fangs upon him in the Matters of the King they then lay a Design against his life in the Mattsers of his God Dan. 6.5 6 c. Religion whereof he was both a strict observer in himself and a stout preserver of it in others was the only fault they could find in him and the sole ground of their quarrel with him and for this they got him cast into the Den of Lions where no doubt he pray'd hard his Father David's words Save me from the Lions mouth so will I declare thy Name unto my Brethren Psal 22.21 God heard this Prayer and deliver'd him out of the Den into which his Accusers were cast for whom the Lions Mouths before shut gap'd wide open to Devour them Let it not seem absurd to suppose that Satan manag'd the same Design against Joseph as he did against Daniel both being under the like Circumstances both Civil and Religions c. Though Moses mention nothing hereof yet his Bow abode in strength as Daniel's did whatever Arrows these Court-Archers shot against him Profound Pareus saith solidly Mille modis Diabolus-per Magos Politicos versutos consilium Regis eludere promptus erat the Devil no doubt was ready enough to delude the Kings Counsel by those cursed Conjurers the Magicians and by those crafty Courtiers and Councillors all professed Politicians Moses indeed mentioneth thus much Gen. 41.37 38. that Pharaoh would resolve nothing without the Adâ—â—â—â— of his Câ—â—â—â—â—â— He was not so Absolute as the Persian Monarchs were who gave their Peers no freedom of Advice nor as some Princes who are so self willed and so wedded to their own wills that they will seldom ask Counsel but never follow any they fancy not how good soever in it self But Pharaoh here did better for we must suppose saith Pareus Joseph was commanded to withdraw when Pharaoh the King consulted with his Privy-Council about this grand Affair These Transactions were private betwixt him and them He ask'd them their Advice in it and heard what they could say to it The King first proposeth saying You see we must have some most prudent Providore praefectus Annonae as the old Romans named that Office to prevent our perishing by the seven years Famine a Proctour of the Kingdom one who must be of Prodigious Parts and Prudence but no man can be found
see Dan. 9.27 And as this Paschal Lamb was kill'd at the ninth Hour of the fourteenth Day that is at our three in the Afternoon as Maimonides telleth us they calling our six in the Morning the first Hour our nine the third Hour the time of their Morning Sacrifice our twelve their sixth Hour and our three in the Afternoon their ninth Hour the time of their Evening Sacrifice to which Christs words allude Are there not twelve Hours in the Day John 11.9 This Lamb was slain between the two Evenings that is betwixt the former Evening before Sun-set and the latter Evening after Sun-set at which time was the Paschal Supper and there must be time before it for the Lambs Rosting fore-shewing hereby that the Lamb of God suffered at the Evening of time Heb. 1.2 1 Pet. 1.19 20. and at the ninth Hour of the Day also Mat. 27.46 50. and Mark 15.25 33 34 37. Christ the Mystical Lamb of God was in Crucifying from the third Hour of the Day to the ninth before he was Crucified and thereby made Meat even a Passeover Supper for his purified people but profiteth not Sinners that do persist in their uncleanness without Repentance The second Circumstance is the place where the Passeover was Celebrated it was in the House of an Israelite Exod. 12.3 4. and 46. Thus qualified 1. It must be such an House whose Door-posts were bespripkled with the Blood of the Lamb ver 7. the two Side-posts and the upper Door-post but not the Threshold the manner of doing it is express'd ver 21.13 which signified how the Hearts of Believers should be besprinkl'd with the Blood of Christ 1 Per. 1.2 Heb. 9.13 14. See Deut. 6.9 with Heb. 8.10 and Ezek. 45.19 Yet such a reverent Respect must ever be paid to Christs precious Blood as not to tread under foot the Son of God nor to count the Blood of the Covenant as an unholy thing Heb. 10.29 nor may we want the Bunch of Hyssop which Piscator calls Rosemary c. but the Hebrew word is Eesob from whence the Greek Latine and English Name is derived an humble Plant yet of a sweet savour l King 4.33 representing the Grace of Faith dipp'd in the Bason of Christs Blood for sprinkling and purifying our Consciences from dead works c. Heb. 9.14 19. Acts 15.9 c. that we may serve the living God from a principle of Life whereas our best works are dead while we are dead in sin both by our goings out and our comings in at those Door-posts so besprinkled c. ☞ Remark first It is the work of Faith rightly to Celebrate a Sacrament for by Faith Moses both kept the Passeover and this Blood of Sprinkling Heb. 11.28 whereas Sense and Reason might say a few drops of Blood sprinkled on the Door posts are but a ridiculous Remedy against the destroying Angel c. but they look'd at the Divine Institution which gives Value and Vertue to accomplish their appointed End and so in our Sacraments 2. Unless we be besprinkled with the Blood of the Paschal Lamb our Lord who was Sacrificed for us 1 Cor. 5.7 there is no other security from destruction though one were an Israelite and prepared for his departure next Morning which was an high Profession of their Faith yet if the Lintel and Door-posts were not sprinkl'd c. they had no Sacramental Sign to act Faith upon c. ver 13. 3. This Blood of Sprinkling which speaks better things than that of Abel Heb. 12.24 holds forth our Baptism for Remission of Sins as the Passeover doth the Lords Supper as some do apply them c. The second Qualification of the House wherein the Passeover was Celebrated was no old Leaven must be found in it Exod. 12.15 This was another principal part of the Paschal Solemnity they were enjoined to eat it with unleavened Bread c. ver 17 18 19 20. 'T is call'd the Bread of Affliction Dent. 16.3 the reason of this saith Mr. Calvin was to put them in mind of their unpleasant Servitude in Egypt for unleaven'd Bread is not so pleasant to the Taste as that which is a little leavened which was their usual and daily Diet before ver 39. and this Feast of unleavened Bread they must keep seven days for so long it was after this fourteenth day before that fatal overthrow or Pharaoh and his Army in the Red Sea which compleated Israel's Deliverance from the Egyptians Exod. 14.13 Grotius tells us that all Physicians do concur in thinking unleavened Bread to be less wholesom and conducing to Health yet God must be obeyed though our Health may be impaired c. but the Scripture is the best Expounder of it self Moses here ver 19. uses two Hebrew words for Leaven Seor and Camets the former signifies old Leaven as Paul expresseth it 1 Cor. 5.7 which hath the Name of being left or remaining but the latter signifies sourness of Taste these two signifie two sorts of Mystical Leaven which are like Gog and Magog the one secret and covered this our Lord calls Hypocrisie Luke 12.1 the other is open and discovered and that is Twofold The first in respect of evil Doctrine or corrupt Communication Mat. 16.6 12. and the second in respect of evil Manners or corrupt Conversation as Malice Wickedness c. 1 Cor. 5.8 which Paul opposeth to Saints those unleavened Cakes ver 6 7 13. and David calls malicious Men who corrupt the Word of God and infect others with Error leavened and leavening Persons Psal 71.4 c. hereupon all Leaven was forbid at this Paschal Feast to lead Men unto a soundness of Faith and a Sincerity of their whole Lives In obedience to this Law of God the godly Father of the Family upon the preparation of the Passeover John 19.14 searched with a lighted Candle every corner and would not leave one Crum any where The Third Qualification is If the house were too little to eat up a whole Lamb then might they call in some Neighbour-Family to joyn with them that their Number might be sufficient to eat up the whole Exod. 12.3 4 10 46. The Rabbins and Josephus say that at the fewest ten men must be counted for Communicants whom they called Sons of the Society we read that Christ sat down with the Twelve Disciples to eat the Passeover Matth. 26.18 20. Some Families might consist mostly of Women some larger and lesser than others Abraham had 318 Trained Servants where a Lamb might be too little in which case more Lambs were allowed but where the Family had too few Persons then other Families were added to make the Number sufficient for eating up the whole Lamb yet every one to have enough Some learned Men say that such as were large and numerous Families might well enough be sufficed with one single Lamb because they were to feed upon it after a Sacramental manner more than to fill their Bellies only However All this was to teach them Unity
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
promiscuously and thereby their Plot and Conspiracy was discovered to Abimelech 2. They Rejoyced one with another at the Gathering of their Vineyards which they durst not do for fear of Abimelech until Gaal came in to head them but with his Assistance they trod the Grapes and made merry which the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made Dances little dreaming how soon that Merry Dance would end in a most miserable and dismal Downfal Notwithstanding their Jovial Feasting in the Temple of Baal-Berith and praising that Idol both for giving the Fruits of the Earth now received and for their hopes of recovering their lost Liberties ver 27. and in the midst of this merry Mood mad Merriment they not only Contemned but also Cursed Abimelech which they ought not to have done seeing they had made him their Ruler Exod. 22.28 Yet they Cursed him by Baal-Berith as Goliah Curs'd David by his Gods 1 Sam. 17.43 and likely call'd upon their Idol to Ratifie their Curses Denounced against him And thus Secondly Their Sedition was seen openly in their Words as well as Deeds and not only by the Opprobrious and Contumelious words of the Shechemites themselves against their King whom they had Crowned but also by the Seditious words of Gaal whereby he moved the Shechemites to Sedition ver 28. saying Who is Abimelech c what is he but a base Bramble as Jothan rightly styled him that grew in the Hedge-Row of a Concubine and hath scratch'd us with a Vengeance now that he is scrambl'd up to be King of Israel and shall such a base-born Fellow hold the Soveraignty over you and is Shechem so Pusillanimous and Contemptible a City as to truckle under so sordid a Tyrant And shall this free Corporation that ought to be govern'd by none but by its own Magistrates couch so low as to be Slaves to his Tyranny c. And is not he the Son of Jerub-Baal who robb'd us of our Religious Worshiping of Baal by throwing down his Altar c. which now is happily restored and re-established Thus this Crafty Sophister Musters up many Arguments of all sorts wherewith to wind himself into the Shechemites Minds and thus ingratiates himself into them to get the Government of the City into his hands c. ver 28 29. The second part of this History of Abimelech after his State and Fortune is his Famous Facts and Exploits First His Victory over the Seditious Shechemites which he got the first Day of the Fight and then again the second Day Fight also In the first Day Fight Victory was obtained 1. By the Crafty Counsel of Zebul Abimelech's Vice-Roy in Shechem who had hitherto temporized and complyed with the Shechemites Seditious Humour and Plot against Abimelech possibly he had his Master's private Instructions thus to dissemble for Abimelech's Advantage but hearing both his Lord and himself so notoriously traduced c. He can hold no longer in but becomes his Master's Secret Intelligencer sticking close to him though but an Vsurper ver 30 31. and giving him advice to hasten away with those Forces he had ready and march all Night that in the Morning he might set himself with some small Party against the City which was now in fortifying against him The other three Parties laying in Ambush out of their sight ver 32 33. 2. By the Politick Practice of Abimelech according to Zebul's Crafty Counsel Gaal saw Abimelech approaching but was not so Valiant as he was Vigilant with a misgiving Mind tells Zebul of it who still seemed to side with him that he might betray him into Abimelech's Hands and here in a Jear answers That he took Mountains for Men and Shadows for Substances But Abimelech really appearing Gaal's Courage quailed and thought of retiring into the City to stand only upon his own Defence upon which false Zebul replys Where is now thy Thrasonical Bragg and Challenging Abimelech to a Duel For shame go forth and Fight him for thou seest he hath but a small Company ver 34 35 36 37 38. N. B. Then Gaal goes forth partly because Zebul's Taunts made him ashamed to retire and partly having hopes of prevailing over that handful which only appeared but more especially because God had his Holy Hand in it for his just Punishment but being surprized by Abimelech's unexpected Ambushments this proud Bragger and Insolent Challenger betakes himself to his Heels and all his Men after him so more were slain in the Flight than in the Fight seeing Abimelech pursued them to the very Gates of Shechem and slaughtered them all the way thither ver 39 40. pursuing his Victory no farther in the first Fight N. B. Again Abimelech retreating to see the effects of his first Victory as well as to refresh his Army Zebul's Interest was not strong enough to reduce the City into Obedience to Abimelech he can only prevail with them to expel Gaal and his Brethren for their Cowardice and mismanagement of their Martial Matters in the first Fight Then chuse they a new General recruits the Army and goes forth to a second Fight to revenge upon Abimelech the former great loss in the first and if possible to drive him away not liking so Malicious an Enemy should be so near a Neighbour N. B. Hereupon their rage against Abimelech God also did harden their Hearts to fetch in their own Destruction forced them forth not to their Grape gathering for that was before nor to their Husbandry as Josephus saith but to renew the Battel and to rid the Country of their odious Adversary Abimelech orders two Companies to fight them and he with a third Company rushes in betwixt them and the City Gates to prevent their Retreat and to give the other two Companies opportunity to cut them off This was the Issue of the second Battle Abimelech storms the Town and makes a most Merciless Massacre the Streets run down with Blood N. B. Shechem is again a most miserable Stage of Blood-shed as it had been before by Simeon and Levi Gen. 34.25 26 27 28 29. even so it was the second time here ver 42 43 44 45. and worse for He beats down the City and sowed it with Salt Thus this Bramble barbarously butchereth his own Native Country-men and turns the place of his own Birth into a place of Nettles and Salt-pits for a perpetual Desolation Zeph. 2.9 though he fail'd of his end for it was Re-built again hy Jeroboam 1 Kings 12.25 and Inhabited after 2 Chron. 10.1 Jerem. 14.15 The last Exploits of Abimelech was his burning the Tower of Shechem supposed to be Millo which Jotham Cursed ver 6.20 57. and the strong hold of Baal-Berith whither they fled from the Massacre and where they hoped to be safe under the protection of their Idol if not by the strength of this Sanctuary which was built upon high ground like Rome's Capitol and Jerusalem's Temple and must be strong because they laid up their Treasure there ver 4. However
the greatest Princes upon Earth while he sits as a God in Heaven 2 Thess 2.4 Thus Papists do Kiss their Mawmets even to the wearing of the hardest Marble Fifthly There is an Holy and Religious Kiss which is Threefold 1 From Christ to us Cant. 1.1 2. From us to Christ Psal 2.12 Those are both of them Symbolical Kisses the former is a Kiss of Love when Christ speaks Peace and Pardon to a Penitent Soul The latter is a Kiss of Homage and Subjection as Subjects do Kiss the King's Hand in Submission to his Kingly Power And 3. There is the Saints Kissing one another Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Pet. 5.14 They in Primitive times did not Kiss one another with an Hollow but with an Holy Kiss This was a Custom peculiar to those times though 't is now degenerated into Kissing of Relicks and Images in Popish Countries And Oh that it might not be said There is nothing but Kicking if not Killing one another instead of Kissing one another with a Kiss of Love Tell it not in Gath publish it not in Askelon c. 2 Sam. 1.20 And they lift up their Voice and Wept Thus the Daughters make Reciprocal Returns to the kindness of their Mother's Kiss Hence arises Observ 3. That Civil Salutations both those that are Congratulatory at meeting together and those that are Valedictory at parting asunder are Warrantable from Scripture Patterns They are as God said to Moses often according to the Pattern shown us in the Holy Mount of Sacred Writ and therefore not to be Exploded or Abandoned as the too Morose and over-severe Generation of the Quakers do at this Day 'T was the Saints practice both in the Old and New Testament Thus Abraham bowed himself even to the Cursed Hittites Gen. 23.7.12 and may not the Children of Abraham do the same Thus Boaz Saluted his Reapers and they him Ruth 2.4 More of this when I come at it and what a Solemn Farewel pass'd 'twixt David and Jonathan 1 Sam. 20.41 and no less was that 'twixt Holy Paul and the Elders and Brethren at Miletus Act. 20.37 V. 10. Surely we will return with thee thus they both said and 't is more than probable they both thought as they said Mira est concordia cordis Oris 't is a brave Harmony when Heart and Tongue strike Unisons and are right Relatives each to other Hence have we Observ 1. Promises of Speech and purposes of Spirit should walk hand in hand together None ought to promise with their Mouths what they do not purpose with their Hearts this is to be fraudulent and deceitful which is destructive to Humane Society Index Animi Sermo every Man's Mind should be understood by his Mouth and the Honest Man's Word is as good as his Bond and what is a Man but his Word To speak one thing and to think another makes Men Heteroclites in Church and State and neither Sacred nor Civil Communion can be continued if there be not a Reciprocation of Promises and Purposes no Men no good Men should use Lightness or Lying in their Yea's and Nay's but their Yea's should be Yea's and their Nay's should be Nay's 2 Cor. 1.17 18. that is the Yea's and Nay's of their Mouth must be the Yea's and Nay's of their Minds God's Children are all such as will not lie Isa 63.8 to say and unsay or to say one thing and think another to blow hot and cold with one blast Oh let this be found no where but in the Kakolick not Catholick Church of Rome which teacheth the Lying Doctrine of Equivocation and Mental Reservation be ye what ye seem to be c. Ye that have promised to give up your selves to Christ and to go with him as those two did with Naomi in ways of Holiness It must be your purpose to depart from Iniquity 2 Tim. 2.19 saying Surely we will return with thee Revel 14.4 and to thee also Hos 2.7 Observ 2. Promises of the Mouth yea and Purposes of the Mind do oft proceed from Passion and not from Principle So did Orpah's here 't was only a pang of Passion which the discreet Matron their Mother prudently distrusts and therefore trys them both as to the truth of their Purposes and Promises with powerful Disswasives Thus Saul in a Passion promised fairly to David and likely at that time it was his present purpose not knowing his own naughty Heart 1 Sam. 24.16 17. and 26.21 and this David being as an Angel of God 2 Sam. 19.27 and wise according to the Wisdom of an Angel of God 2 Sam. 14.17 20. that is of a deep reach and of a discerning Spirit discovered all those fair Promises to proceed more from sudden Passion than from fixed Principles therefore did he distrust both his Talk and his Tears Hereupon David gets him up unto the hold well knowing there was little hold to be taken at such Passionate Promises and Protestations 1 Sam. 24.22 Yea and out of the Land too as not daring to trust his Reconciliation in Passion and strong Conviction without any true Conversion 1 Sam. 26. last and 27.1 2 4. otherwise his Malice had been restless and he faithless Observ 3. Purposes and Promises that proceed from Passion and not from Principle do soon dwindle away into nothing Thus did Orpah's v. 14. who said with that Son in the Parable I go Sir but went not Matth. 21.30 I go Sir yea but when Sir So here Ki Ittak Nashub It is certain we will return with thee was enough uncertain for besides that they could not be said to return at all to a place where they never had been before take the sense of their resolving to accompany her in her returning yet Orpah did not as she had said she did not fulfil with her Hand what her Mouth had spoken but upon second thoughts did otherwise 'T is a Maxime Secundae Cogitationes sunt Meliores second Thoughts are better than first but Orpah's first were better than her second her Purposes and Promises do dwindle away and vanish into Smoak Thus Saul's Meltings through those Coals of Kindness that David heap'd upon his Head were but as the Summer Brooks which Tema's Troops drank of soon dryed up Job 6.15 17 19 20. or as a Land-Flood that is not fed with a lasting Spring soon slideth away Saul poured out himself in a Flood of Passionate Expressions and for present spake as he thought but alas as a good Man may have in his haste Thoughts and Words that are evil I said in my haste all Men are Lyars Psal 116.11 so a bad Man may have in his haste Thoughts and Words that are good good Thoughts do only make a Through-fare upon a wicked Heart they stay not there as those that like not their Lodging Saul's Promise to David I will no more do thee harm was not as the Persian decrees which are unalterable but rather as the Polonian Laws which they say last but for Three Days
of such great reckoning with God that he promises Earth to the Meek as he doth Heaven to the Violent Matth. 5.5 and 11.12 Heaven is had by the Violent Earth is Inherited by the Meek one would think that Meek Men are most like to be Sworn out of their Patrimonies as honest Naboth was but the less that Meek Moses was moved at Miriam's Murmurings so much the more did God strike in for him Numb 12.1 c. That Naomi should be thus meek in her Misery was much for Misery is a morose thing of it self and unhinges the Spirit yet Sanctified Affliction contributes much to meeken even a Cholerick Mind David till he had mourned for his sin was mightily severe against the Ammonites 2 Sam. 12.31 Yet after this how meek was he to Shimei c Meekness is the fruit of Mourning Matth. 5.4.5 The Hebr. words that signifie to be Meek and to be in Misery grow both upon the same Root to wit Gnani and Gnana which are of so great Affinity that sometimes the Septuagint renders the one for the other as Psal 36 11 c. Oh how happy might many Families be with more Meekness in them How many are Troublers of their own Houses Prov. 15.27 Thou stout and I stout as saith the Proverb and hard with hard never makes good Wall a soft Answer turns away Wrath Prov. 15.1 Soft Rains doth best allay the most boisterous Winds and a Flint is most easily broken upon a Pillow 'T is easier to stir strife than to stint it God knows there be many such Trouble-Houses Troublers of their own Flesh Prov. 11.17 and Troublers of their own Houses ver 29. they and their Houses never live at Hearts ease and content but rather all in Passion and Contention all in haste and in an hurry as no doubt were in the Houses of Worldly Laban and Nabal which two Names are one if turn'd back in reading V. 3. And her Hap was Vaiiker Mikreah Hebr. Her hap happened 'T was hap or chance in respect of Ruth but it was the Work of Providence in respect of God Hence Observ 1. Those very things that are casual and contingent as to us are yet necessary and unavoidable as to God Ruth did not purposely intend to glean in Boaz's Field as being altogether ignorant what Field did belong to him but she went out with a Resolution to glean in any Man's Field that would give her leave to glean there In whose sight soever I shall find favour Yet was it ordered by the secret working of Divine Providence that she lights upon Boaz's Field rather than upon any other Mans and this was done to make way for her Marriage to the Master of this Field Thus we read Luke 10.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance there came by a Priest c. That chance was no other than God's Providence which over-rules all Matters even those that are merely casual and contingent to us The Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is related to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Lord and so the word may be read It was thus ordered by the Lord 'T is God's Providence that orders all things Man's way is not in himself Jerem. 10.23 and 't is said Pharaoh will go c. Exod. 7.15 'T is God's Providence not the Goddess Fortune that orders all even those things that fall out to us Ex improviso praeter prepositum unexpectedly and beyond our purpose The same hand of Providence that caused Saul's Javelin to miss David's Body 1 Sam. 18.11 and other times did also cause David's Sling-stone to hit Goliah's Forehead 1 Sam. 17.49 as also the Syrian Arrow which was drawn in a Bow at a venture to hit betwixt the very Joints of Ahab's Harness 1 Kings 22.34 The same Act which is casual and contingent to Men is yet necessary unto God 'T is remarkable when Nebuchadnezzar came into Syria to a place where two ways met he used his Heathenish Divination to know which way he should take whether against the Ammonites or against the Jews both which had Revolted from him God over-ruled the Matter so that he came against Jerusalem not against Rabbah this was above Man and from God Ezek. 21.21 c. How God may order the French King against us we know not Oh pray that God may not Hiss for them Isa 7.18 And she came and Gleaned 'T was a Mean yet an Honest Employ yet this humble Soul buckles to it though undoubtedly she had never been brought up with it her Mother Naomi who went out full ch 1.21 and so had Means sufficient to maintain her self and Family in a strange Countrey had not used Ruth to any such low Offices yet not she humbly owns it and acts in it and the Lord turn'd it to her great Advancement Hence Observ 2. Even Mean Employments humbly and honestly stoop'd unto do by the good Providence of God prove notable steps to very high Preferments God resists the proud whose Minds are above their Means but he giveth Grace to the Humble Jam. 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sets himself in Battle Aray against all such as the Greek word signifies above all other sorts of Sinners the Proud are principal Invaders in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or becoming Gods to themselves as Satan early insinuated Gen. 3.5 of the Divine Prerogative and are the chief Invaders or Plunderers of God's best Flowers of his Crown and Dignity Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption God defieth such as Deifieth themselves he beholdeth the proud afar off Psal 138.6 he cannot abide the sight of them but such as humble themselves under the Mighty Hand of God as Ruth did here God will exalt them in due time 1 Pet. 5.6 The lower the Ebbe is the higher will the Tide be the lower that the Foundation is laid the higher will the Superstructure and Roof be over-lay'd A diligent person never liveth long in a low place Prov. 22.29 He shall stand before Kings c. But suppose such a Soul live low all his Life yet if his diligence proceed out of Conscience he shall stand before the King of Kings which is far better at his Death there Angel-like to behold the Face of God for ever When Saul was little in his own sight to seek the lost Asses 1 Sam. 15.17 God prefer'd him to a Kingdom and David from the Sheep-fold was brought to the Throne Thus the Lord looked upon the low Estate of his Hand-maid Mary Luke 1.48 upon Ruth here and so he will do upon others also V. 4. And behold Boaz came from Bethlehem The Adverb behold is a Note of Attention calling up our Minds to observe carefully this special passage of Providence Hence Observ 1. The Works of God's Providence are very Wonderful Works There is a behold put upon this passage Oh the wonderful Concurrence of these Occurrences Here Ruth is ordered by Providence into
with bare words so neither should we put off others in necessity bare words will not discharge Duty good words are good in themselves and many go not so far but they are not good enough alone without Deeds Words are but a cold kind of pity Jam. 2.14 15 16. Complements cost nothing and God should not be served with that which costs nothing 2 Sam. 24.24 David would Honour God with his Substance as Prov. 3.9 and be at cost for him as she was with her Spikenard of great price John 12.3 Such as give the Poor good words do acknowledge Charity is a Duty but if they proceed not from Words to Deeds that do cost something it argues they have not Hearts to the Duty so acknowledged to say Be ye warmed But with what With a fire of words And be ye filled But with what With a Mess of Words Such Airy Complements and Courtesies are but a mocking of the Poor Venter non habet Aures the Belly neither hears those empty Complements nor can be filled with airy words Nay 't is a sort of mocking God as well as Men but God will not be mocked Gal. 6.7 to wit by those that withhold from poor Ministers nor from poor Men God will not be Robbed but they shall hear from him who saith Ye are cursed with a Curse Mal. 3.8 9. They are not Chameleon-like to live with Ephraim upon Wind Hos 12.1 to be fed with empty words Go not to Glean in another Field Hence Observ 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in They should not go to glean in the Fields of Strangers a Stranger Christ's Sheep will not hear for they know not the Voice of Strangers John 10.5 8. They have their Senses exercised to discern good and evil Heb. 5.14 the Wheat from the Chaff Jer. 23.28 Christ's Sheep are rational Sheep and their service is rational service Rom. 12.1 yea they have a Spirit of discerning 1 Cor. 12.10 whereby they do discern the Mind of Christ from the Matters of Antichrist 1 Cor. 2.16 this makes them hate every false way Psal 119.104 So that 't is impossible they should be fully and finally deceived Matth. 24.24 As they should not be found gleaning in the Field of another that is Heterodox so nor constantly or commonly in the Field of another that is Orthodox with neglect of gleaning in their proper Field Duties are Reciprocal where a Pastor is obliged to Preach to a People there that People are obliged to hear ordinarily and usually where Circumstances of time and place impartially considered disoblige not there may they expect the gleanings of best Blessings even in their Sion Psal 128.5 and 134.3 As the Lord hath said That such Prophets as be Stranger shall not profit his People Jer. 23.22 to 32. So there be proper and peculiar pastures for God's People to be found in where God delights most to Communicate himself to them Thither will I come saith the Lord and there will I Bless you Exod. 20.24 And the Lord Blessed Jacob there Gen. 32.29 at Peniel v. 30. There be some Pastures for God's People which they should most especially both enquire after and attend upon Cant. 1.7 There commands he the Blessing Psal 133.3 which undoubtedly Wanderers that are fixed to no place or People do want The Bird that wanders from her Nest saith Solomon Prov. 27.8 may meet with a Snare instead of Food 'T is good to wait upon God in those places where God's Providence hath placed you I know in many cases God will have Mercy and not Sacrifice Old Age Weakness distance of Habitation admits of a Dispensation yet 't is a great truth Members of Churches ought mostly to meet with their own Churches For First Christ is the God of Order not of Confusion 1 Cor. 14.33 Disorder is from the Devil and not from God who is neither the Author nor the Fautor of Confusion Secondly The Church is a Body Politick and as it is unpracticable in the Natural Body to have one Member of it in one place and another in another place a Hand in London and a Foot in Westminster no more is it practicable in this Political Body the Church Thirdly This is solemnly promised at our Admission to give up our selves to such a Church Fourthly 'T was the practice of the Primitive Christians they all were with one accord in one place Act. 2.1.46 and they went to their own that is to their own Company Acts 4.24 and 5.12 Fifthly How can Pastors have a care of such Members as wander they know not whither unto whose Watching over them they should submit 1 Thess 5.12 Hebr. 13.17 Sixthly Where Christ hath Blessed a Man's Ministry to a Member's Soul whereby that Member hath been brought into the Church such sin away a further Blessing by neglecting that Ministry Seventhly This forsaking to Assemble our selves c. Hebr. 10.25 is the forerunner of wilful sinning v. 26. Eighthly If one Member may wander then another may and another also so none are fixed then the Pastor may wander too so farewel all Fellowship of Churches The very next words further confirms this great Truth But abide fast by my Maidens Both for thy Society and for thy Safety She must keep to her Company whether Reapers or Rakers or Binders or Gleaners God will certainly be kind to those that keep fast to their own Company he will scatter some handfulls for such Gleaners and forget some good Sheaf or other for them Deut. 24.19 20. V. 9. Go thou after them Mercy is not Miserly and Charity is no Churle as before at large Observ 2. from v. 8. Have not I charged the Young Men not to touch thee To wit with either a wanton or a wronging touch Thus the Lord charges an evil World not to wrong his Church for he is Lord of both Psal 105.15 Act. 10.36 Hence also learn this Observ 1. That Masters of Families should so charge and govern their Families that no wicked thing should dwell with them Thus Job 11.14 and 22.23 Thus David Psal 101.2 c. Every Master of a Family should make Nebuchadnezzar's Law That nothing be said or done by those under their Charge against the God of Heaven Dan. 3.29 Drink of that which the Young Men have drawn To wit not without hard Labour in those hot Countries and therefore the Courtesie and Kindness of Boaz to Ruth was the greater herein yet nothing to the Kindness of God who gives the Water of Life to Thirsty Souls John 4.10 Hence Observ 2. God's Kindness is greater to us than that of Boaz to Ruth For First He gives Waters of Life that Revives a Swooning Soul Secondly He gives it freely to every one that is a thirst without Money or without Price Isa 55.1 and Revel 22.17 not only to a Ruth but to all Comers yea to the Unworthy Ezek. 16.6 8. Thirdly Such Living Waters God gives to us as makes us never to thirst again
Lightning and hot Thunderbolts just when they were ready to fall on upon a Fasting and a Praying People N. B. At the Prayer of Samuel God doth this to shew plùs precando quam praeliando c. more good may be done by Divine Prayer than by Humane Power Vnarmed Israel had no more to do here than to pursue v. 11. and to take up the Weapons that the Philistines in their fright had thrown away and so slay them with their own Swords Nor was this all God did for Israel but Josephus saith The Earth trembled and open'd and so devoured many of them Israel pursued them to Bethcar which signifies the House of the Lamb the place of this Victory was so call'd from the Lamb which Samuel Sacrificed to procure the performance of his Mother Hannah's Prediction chap. 2.10 and Samuel set up a Stone as a Trophee of this Victory calling it Ebenezer a Stone of help v. 12. this place did the more deserve a double Monument because it was the very place where Israel had been formerly so fatally beaten and the Ark of God taken c. chap 4.1 call'd so there by way of Anticipation and where now Israel recovers their lost Liberties for this Victory was so formidable and fatal to the Philistines that they durst no more rally their scattered Troops nor recruit their Vanquish'd Army to make any new Incursions in Samuel's Day v. 13. And the Cities formerly lost were restored by those Crest-faln Philistines unto Israel yea and not only they but the very Amorites the most Valiant of all the Canaanites come and truckle to and made Peace with Israel v. 14. The Fourth Remark concerneth the second part of this Chapter namely the Acts of Samuel in the time of Peace after this Time of War was accomplished He judged Israel all the Days of his Life v. 15. that is thirty eight years alone and though Saul was an Ordinary King in his two last Years yet Samuel was the extraordinary Judge which Office from God Saul could not take from him and Samuel being a mixt person a Prophet as well as Judge exercised his Office in the former Years of Saul as chap. 11.7 and 15.32 33. and their times are joyn'd together Acts 13.20 21. He is commended here First For his Prudence towards the Republick in going his Yearly Circuits for the Peoples ease and conveniency administring Justice publickly at three places Bethel Gilgal and Mizpeh v. 16. and privately at his own House in Ramah this Good Man was ever in Action for the publick good And Secondly For his Piety toward Religion in building an Altar for extraordinary Sacrifices v. 17. when probably both Tabernacle and Altar were destroy'd at Shilo He had no word from the Lord as a Prophet to remove the Ark out of the private House at Kiriath Jearim that was not done till David's Day yet might he have a word for building this Altar that his Sacrifices might be joyned with his Prayers for direction in all Emergencies c. 1 Sam. CHAP. VIII CHapter the Eighth contains the change of Israels Aristocracy into a Monarchy in its Causes and Occasions c. The First Remark is the moving Cause and Occasion why Israel desired this change which was 1. Samuel's Superannuation they conceived that his Old Age had disenabled him for his High Duty yet was it not really so for he performed signal and singular service in his Office long after and even in Saul's Reign was strong enough to hew Agag in pieces Chap. 15. But the 2. Cause was more real Namely the Degeneration of his Sons Joel and Abiah whom in his declining Days he made his substitutes being not able to do the whole Duty by himself And no doubt but this good man had given his Sons the best Breeding and was not without great hopes of their good behaviour in the execution of their Offices Yea and 't is not at all improbable but they demeaned themselves demurely enough at the first and managed their matters in a due Decorum until they came to be intoxicated with their new Dignities which proved over strong Wine for their weak Brain Prov. 1.32 but more especially till they came to be Debauched by Bribes v. 1 2 3. N. B. 'T is too severe a censure to imagine that Samuel so good a man could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli and denounced Gods dreadful judgments against him for so doing Gideon durst not do so in his Day Judg. 8.23 This was Samuel's Sin For God called the Judges not Man c. He might not make his Sons Judges yet it may not be doubted but that both his own Example and his Sons Education â—gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments though it proved otherwise c. However this may be truly said as Samuel succeeded Eli in his place so he did in his Cross though not in his Sin The Second Remark is The weak Arguments the Elders use to cause Samuel's Compliance with them in Desiring a King v. 4 5. They Urge First Thou art Old They might have been Answered 't is true he was in his Old Age but not come yet to his Doteage for he could do and did his Office for many years after so deserved not to be deposed by them now Secondly Thy Sons walk not in thy ways It may be this was the first time that the faults of the Sons were complained of to their Father possibly N. B. These Sons might have been reclaimed by Samuel's Gravity and Authority upon the first or Second sharp Admonition And suppose they had proved proof against reproof and so had become unreclaimable Might not better Vicegerents to the Supream Judge been put in their places No necessity there was still to alter the Government Thirdly Now make us a King to Judge us But what assurance could they give that their King would be of a better behaviour than Samuels Sons had been of Might it not have been retorted upon them how some of them long since set up that Bastard Abimelech to be their King and how little Comfort came to them out of that Cursed Bramble Fourthly We will be like other Nations But there was not the like reason for God had separated Israel from all other Nations as a peculiar Nation to himself and had received them into his own special Charge and Government Therefore Josephus the Jew doth well call this Government of Israel under Judges of Gods own chusing and not of the Peoples rather a Thoocracy Governed by God than an Aristocracy Governed by Primates and Principals of the People The Third Remark is Samuel 's resentment of this resolute motion for an absolute Monarchy 'T is said But the thing displeased Samuel v. 6. And why so Because it was an high affront and an hainous Indignity done to his Person by their attempting to shake of his
than Words and sear of punishment he knew would prevail most with the Mobile especially with those whose Wealth lay mostly in Cattel N. B. Nor doth he threaten to hew themselves in pieces lest he should seem to begin his Reign with too much Rigour but prudently lays the Penalty upon their Goods and not upon their Persons the more to sweeten his Government to them nor would all Saul's Minaces in words have avail'd with the Male-Contents especially had not the Fear of God fallen upon them also 't was this made them come forth with one consent to the number of Three Hundred and Thirty Thousand Men v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh v. 9. who next Morning wilily sent word to Nahash They would come forth according to Covenant v. 3.10 this made the Ammonites secure N. B. 'T is lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword The Second Particular of the Specimen is the Concomitants of it As First The time when Saul Assaulted the secure Besiegers it was in the Morning Watch before they were looked for by either side for Jabesh expected them not till the Sun were hot v. 9. and Ammon was lull'd asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out which indeed blinded the Besiegers of both their Eyes with the sleep of Security Secondly The manner how Saul Assaulted them namely by a Stratagem of dividing his Army into three Battalions to make Onset upon all sides at once that so he might strike the whole Camp with the greater terrour and prevent the escape of any And Thirdly The Event the utter Discomfiture of the Ammonites all these three are in ver 11. N. B. Though they had few Swords left in Israel chap. 13.19 22. yet they Conquer here c. The Third Particular is the Consequents which be two First The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him They said to Samuel Whoever rejecteth Saul as King shall die v. 12. N. B. It seems Samuel was present with them in this Expedition and 't is a wonder how his Old Age cold endure the Marching of all the Day and all the Night before And 't is a Wonder likewise N. B. How Saul could raise such an Army as Josephus saith but falsly as a bragg of his Jews to the Romans consisting of Seven Hundred Thousand but the Scripture saith Three Hundred and Thirty Thousand that he should not only raise them but also rally and Muster them into Companies and Regiments yea and March them over Jordan to Jabesh and Conquer the Enemy all in one Day and Night N. B. Surely Saul might say as to his wonderful Celerity what the great Caesar said after him Veni Vidi Vici I no sooner came but I overcame The Second Consequence is Saul's Prudence and Modesty yea Piety v. 13. the People had been so prudent as not to speak their aforesaid words to Saul lest they should have provok'd him to Revenge in his own proper cause but they spake to Samuel as to their Judge whose place it appertained more unto than for Saul to right himself Now Saul both prudently and modestly prevents Samuel's Answer to the People with a God forbid That any Man should die this Day wherein the Lord hath wrought such a glorious Victory The Glory of this Deliverance shall not be stained with the Blood of any of my Subjects and by thus openly declaring his Clemency in the beginning of his Reign he did much ingratiate himself into their Affections to his own Establishment N. B. 1. Humane Laws may be dispensed with upon Emergency but not the Divine Law c. N. B. 2. Many good Vertues were found in Saul before the Evil Spirit entered into him c. To which two Consequents may be added a Third not here mentioned namely Jabesh Gilead's thankfulness to Saul for his so seasonable saving of their Right Eyes c. The Memory of a good turn must never wax old N. B. Those Men of Jabesh-Gilead were truly grateful such as are rare to be found These Men remembred this kindness of Saul to them many Years after for when the Philistines had beaten his Army and abused his Dead Body by hanging it up in the Sun against a Wall till it putrified and became full of Vermin they Arm themselves and went all Night to rescue his Dead Body from the Philistines as he had marched all Night to Rescue them from the Ammonites Burnt it and Buried his Bones fasting Seven Days 1 Sam. 31.9 10 11 12 13. The second and last part of this Chapter is the Oath of Fidelity that Israel universally Swears to the new King v. 14 15. where Note N. B. First Samuel's Sublime Wisdom in making no motion nor mention of this Covenant of the Kingdom at Saul's first Election while the People were generally disaffected towards him because of his mean Extract Rustick Life c. but now when Saul had given them such eminent Proofs of his Valour and Vertue and when God had honoured him with so glorious a Victory which had made the People place their Affections upon him both eagerly and unanimously then doth Samuel strike while the Iron was hot and set in with this fit Season N. B. Secondly Samuel calls a General Assembly from Jabesh to Gilgal which was in their way home to most of them but more especially because it was a place famous for many publick Conventions there kept and particularly for the Covenant renewed by Joshua between God and the People when God rolled away Reproach from Israel in their Circumcision therefore was the place call'd Gilgal which signifies Rolling c. Josh 5.8 N. B. Thirdly Here 't is said The People made Saul King whereas it was the Lord's immediate Act to Constitute him King Chap. 8 9. and 10.1 and the People only accepted of that Election the Lord had made for them recognizing the first Act by a renewed Universal Consent All now personally Swearing Allegiance to him to prevent any future Factions and Insurrections c. N. B. Fourthly The Ceremonies of Saul's Inauguration before the Lord and his Prophet Samuel some suppose to be these 1. They set the King upon his Throne 2. They Crowned him 3. They Anointed him 4. They put the Book of the Law into his Hand 5. They took an Oath of him to observe it 6. They Offered Sacrifices of all sorts upon the Altar that was at Gilgal partly praising God for present Mercy both in the Victory over Ammon and in their Settlement under Saul from sad Distractions and partly praying to God for his future favour c. 7. Shutting all up with sundry Signs of publick Joy 1 Samuel CHAP. XII CHapter the Twelfth sheweth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Publick Convention held
Israel in Jethro their Father Exod. 18.9 10 19. Numb 10.29.31 God remembred this old Kindness of that Kenite as Moses Father-in-law is called Judg. 1.16 to preserve his Posterity from Ruine here v. 6. as he remembred the old Unkindness of Amalek so as that their Posterity were under a Divine Doom for Utter Destruction 4. In slaying the common People of Amalek so many as he could meet with ver 7 8. N. B. But now begins Saul's Sin the dust of Courtship and of Covetousness did so blind his Eyes that he spared Agag out of Courtship that his fellow-King might admire his Royal Candour and Clemency N. B. It was Saul's Ambition to have this Character put upon him that a Crowned Head-Conquerour knows how to shew Compassion upon a Crowned Head Conquered And 2. He likewise out of Covetousness spared the best and fattest of the Flocks ver 9. tho' this was pretended for Sacrifices to God ver 15. whereas indeed it was to enrich himself and his followers therefore is he charged with Flying upon the Spoil ver 19. that is thy not so much seeking Sacrifices for God as thou didst Booties for thy self falling on the Fatlings as the hungry Hawk upon his Prey and as Achan did upon the Wedge of Gold and Babylonish Garment to appropriate them to his own use Josh 7. Beside God having Anathematized and Devoted all those fat Cattel unto Utter Destruction he would have esteemed it a more Acceptable Sacrifice if they had all been destroyed together as Accursed of God and so offered up to him according to his Command as it was in the case of Jericho Josh 6.17 Such Destructions made by a Divine Command the Lord calleth his Sacrifices Isa 34.6 and Jer. 46.10 N. B. Suppose Saul had indeed Sacrificed unto the Lord any of those accursed Cattel as he pretended it would assuredly have been abominable Will-Worship it being expresly contrary to God's absolute Command Therefore Samuel tells Saul from the Lord that to obey is better than Sacrifice ver 22. and Rebellion is as the sin of Witchcraft ver 23. 'T is better to Sacrifice our Wills to God's Will and Command than the flesh of the fattest Cattel to him The third Remark is Samuel's Accusing Saul for his sin of Disobedience wherein sundry Circumstances are considerable As 1. God's Complaint of Saul to Samuel for his sin saying It repenteth me c. ver 10 11. which is spoke after the manner of Men but must be understood according to the Nature of God who is Vnchangeable and cannot Repent ver 29. N. B. Repentance with Man is the changing of his Will but with God 't is only a changing of his Work 't is the willing of a change without any change of his Will but of his Work only 't is mutatio Rei non Dei effectus non affectus 't is an unchungeable Series or Course of things changeable which God had so decreed that they should be changed Numb 23.19 God only changes his Administration and not his Immutable Decree which was that Saul should be rejected for his foreseen Sin and David of the Tribe of Judah received in his Room according to Gods purpose Gen. 49.10 2. Samuel was grieved when God told him Saul he had rejected so wrestleth with God in Prayer all the night that Saul might not be rejected but that God would give him Repentance unto Life and Pardoning Mercy c. N. B. Here was no envy in Samuel against Saul his new Successor who had turned him out of his Judgship without just cause before his Death How many self-seeking persons would rather have rejoiced at this Calamity than have shewed such fervent Compassion as Samuel shewed for Saul here And therefore he diligently sought out Saul from Carmel to Gilgal v. 12. that he might reduce him to a seasonable Repentance 3. The place of their Meeting was Gilgal v. 13. where Saul would gladly have Rolled away as the word Gilgal signifies his Reproach of Rebellion in a large conference pro and con betwixt him and Samuel The Fourth Remark is Saul's Apology and Excuse to Samuel's Accusations interchangeably recorded from v. 13. to 24. wherein several Circumstances are observable also As 1. Saul was so confident of the goodness of his Conscience that he sets up a Trophy a Monument of his Triumph over Amalek v. 12. which was a Vain-glorious Vaunt in Saul to seek his own Honour in the first place by fixing a famous Hand of stone at Carmel as if by his own hand he had Atchieved the Victory over Amalek before he sought Gods Honour by Sacrificing to God at Gilgal as he pretended This was one Aggravation of his Sin 2. This Bold and Boasting Hypocrite meets Samuel coming to him at Gilgal and with Glozeing Speeches thinks to stop Samuel's mouth saying Blessed be thou of the Lord I have performed the Lords Precepts v. 13. wherein he useth Religious Words blessing Samuel for sending him upon such an honourable employ and boasteth of his Obedience to him from whom he might well fear a just reproof Samuel Answers this Boaster that the Bleating of the Sheep and Lowing of the Oxen v. 14. was an evidence of his Guilt which could not consist with his Innocency and boasted Obedience N. B. Saul Replies They are reserved by the People for Sacrifice v. 15. where he lays all the blame upon the People as if he had no hand in it contrary to v. 9. saying Saul and the People spared c. The one proposed to do so and the other consented to have it done so both were guilty The People could not do thus without his consent who ought to have over-ruled them by his Regal Authority for Gods sake as he had done before for his own sake Chap. 11 12 13. N. B. Behold how fawningly he flatters Samuel saying They are to be Sacrificed to the Lord thy not my God not doubting but Saul's respect to Samuel's God would be very pleasing to him thus Piety is pretended oft-times for Worldly Ends Phil. 3.18 19. and sometimes for wicked Ends 1 Kings 21.9 2 Sam. 15.8 Matth. 2.8 and 23.14 Hyppocrisie is a sin in it self but when 't is gilded over with pretences of Piety this makes it a double Iniquity and we cannot find a clearer Character of it than in Saul's Carriage to Samuel in this matter of Amalek c. N. B. Samuel's Rejoynder to Saul in v. 16 17 18 19 is an Aggravation of his Ingratitude to the great God who had rais'd him up from a contemptible Ass-keeper to be King and Ruler over his peculiar Inheritance telling him how he was once humble and very submissive as 1 Sam. 9.21 and 10.22 but now was grown proud and stubborn yea impudent also both to commit sin and to justifie it when committed if any other Man had contemned the Command of God it could not be well born How much less in him whom God had lifted up from the Dunghil and set him among Princes
The evil thou hast done saith Samuel was in the sight of the Lord v. 19. whom thy pretences of Piety cannot deceive he saw thou sought more Booties for thy Self than Sacrifices for God All this puts not Saul to silence but will obstinately still say something though he had nothing of moment to say but what he had said before thinking to out-face the Old Prophet and put him to his Proofs he gives him the Lye and Tantamount calls Samuel a false Accuser while he justifies all that he had done v. 20 21. and Saul's shuffling Sophistry to Samuel is very observable for thus he pleads in his own Vindication N. B. 'T is true the Lord commanded that all should be destroyed by us yet the same God hath given us a Command that we should Sacrifice to him and therefore we have done well in saving all these Cattel for God's Sacrifices This subtle fallacy of Saul the Sophister Samuel answers that God's Law about Sacrificing was indeed a former and more General Law but that was no part of Saul's Commission from God to go and fetch Sacrifices from Amalek for Israel his particular Errand was to destroy all the Cattel v. 3. and this latter Law which was given in special charge to him ought chiefly to be observed at this time before that Law which was not his concern now and thus the Old Doctor Samuel doth not only with a Divine Acuteness unfold but also with a Spiritual Argument confounds the fallacy of subtle Saul's Paralogism and this he doth with an Argument à comparatis v. 22 23. N. B. His first Comparison is of Obedience with Sacrifices v. 22. arguing thus That Obedience to God is a Moral Duty constantly and indispensably necessary but Sacrifice is only a Ceremonial Institution sometimes unnecessary as in the Wilderness and sometimes sinful when it is offered by a polluted Hand and a prophane Heart then is it Abominable to God Isa 1.13 14 15. Prov. 21.27 or if Offered by Irregular means matter or manner Levit. 10.1 2. Isa 61.8 1 Chron. 15.13 c. Therefore saith Samuel the best and fattest of thy Sacrifices cannot compensate thy gross Disobedience to God's express Command 't is an Iniquity not to be purged away by Sacrifice for ever chap. 3.14 much less by thy stolen stuff Accursed Cattel devoted to destruction in their own Land God hates Robbery for a Burnt-Offering Isa 61.8 N. B. Samuel's second Comparison is his comparing Saul's Disobedience with the worst of wickedness v. 23. telling him That his Obstinacy in justifying his sinful Fact and so Contumaciously pleading for it was as destructive and damnable as Witchcraft it self for as Witchcraft Dethroneth God and Inthroneth Satan so thy Rebellion pulls down God and sets up thy own wicked Self-will in the Throne for thy God to be Adored and so becomes the worst sort of Idolatry wherein thou blesses thy self Deut. 29.19 20 21. in Adoring thy own Will contrary to God's Will The Fifth Remark is The feigned Confession and frigid acknowledgment that false-hearted Saul at long last made of his Sin to Samuel who as it were squeez'd it out of him by the force of this large continued Conference and Dialogue betwixt them Tandem aliquando frigidè clamat peccavi N. B. When he could deny it no longer at length he comes to a forced feigned and faint Confession I have sinned like that of Pharaoh Exod. 9.27 dragg'd to it and drawn from him more from fear of disgrace and danger of damage by losing his Kingdom than from any true and serious Repentance The Indications of Saul's Hypocrisie herein are these N. B. First That he made no Confession till he heard his Kingdom would be translated from him to another that dreadful Sentence denounced against him he desired to be disannulled Secondly His Confession was extorted from him only that he might be honoured among his People to retain his Regal Power over Israel v. 30. not at all was Saul solicitous for the favour of God so he might but hold in with the favour of Men. Thirdly He shifts off his sin from himself again to the People saying I feared the People and obeyed their Voice v. 24. this was to excuse one sin with another for had he feared God more he had feared the People less what mischief their Mutinies might have made him as a better Man than he his Successor said Psal 27.1 3. and 46.1 2. beside this was no better than a loud Lye for how little he feared the People may be seen by 1 Sam. 11.7.13 and 14.24 So that non causa pro causâ was Saul's Fallacy here naming a false Cause the fear of the People and hiding the true Cause his own Covetousness and his want of the fear of God Fourthly Hypocrites are always Changelings blowing sometimes hot and sometimes cold Oh how hot was Saul in his false Zeal against the Philistines a People whom God had not so Cursed as he had done Amalek when he furiously resolved not to leave a Man of them alive chap. 14 36. and how hot was he also against his Innocent Son Jonathan saying He shall not be spared but shall surely die ver 39.44 Yet how cold can this unsound Saul be in the case of the People of God's Curse Amalek whom God had expresly commanded him to cut off Universally both Man and Beast notwithstanding he spareth Agag and the best of the Cattel and though the People might plead a little for Saul's sparing the Cattel hoping to have some benefit thereby to themselves yet could they not plead for sparing Agag which would be no advantage to them Fifthly Though Saul used the same words I have sinned that David did after 2 Sam. 12.13 yet with a great deal of difference For 1. It was wrung from Saul after many Shuffles and Shiftings but it flowed freely from David 2. Saul sought his own Honour before the People but David sought God's Favour and Glory 3. David took the whole guilt to himself like a true Penitent but Saul like a false Hypocrite when convinced would not bear the whole burthen of the Blame alone but lays it chiefly upon the People intimating had he been left to his own choice he should not have done so 4. Saul confesses his sin to Samuel only and not to God but David crys to God Against thee thee only have I sinned c. Psal 51.1 2 3 c. Sixthly Saul stigmatizes himself an Hypocrite in saying I obeyed the Voice of the People v. 24 when he knew he had disobeyed the Voice of the Lord in express Commands c. The Sixth Remark is Samuel's punishing Saul in Excommunicating him out of his Company and not countenancing him in his Sacrificing the Accursed Cattel ver 26 27 28 29 30. Saul had come out of Gilgal to meet Samuel when all this Discourse passed between them Samuel will not go to Gilgal with Saul to Sacrifice there but turns from him in great Indignation loth was Saul to
Promise to Abraham was I will Bless those that Bless thee and I will Curse those that Curse thee Gen. 12.3 he knew that Causeless Curses would never come Prov. 26.2 and that his God would destroy Dagon and all the Idols of the Infidels and not suffer Dagon to Destroy him David can be content to Let him Curse so God will but Bless Nor could this Cursed Caitiff content himself with Cursing David by Dagon Baalim and Ashtaroth even by all His Gods v. 43. but he goes on like a proud Thraso to threaten him that he will make both Hawks-meat and Hounds-meat of his Flesh for Hungry Hawks and Hungry Hounds to devour v. 44. when he Saw him but a Youth and Ruddy and of a Fair Complexion v. 42. Where the three Causes of Goliah's Contempt of David are expressed As N. B. First His Youth which argued his weakness unable to grapple with a Grown up Gyant and his want of Experience in Martial Affairs N. B. The Second is His Ruddy Colour shewed his Rashness and Cholerick Indiscretion in undertaking to Combat with such an Overtopping and Over-matching Champion clad in Armour Cap-a-pee whom himself Addressed as a naked Stripling N. B. The Third Cause of his Contempt was His Fair Countenance and Beauty made him seem in his Eyes some Effeminate piece fitter for the Sports of Venus than for the Exploits of Mars that a Canopy would become him better than a Camp or feats of Chivalry saying to him Militia est operis altera digna tui thou art more apt to Woe a Woman than to War with a Man of War such an one as I am All these things flushed up this proud Champion to make such a Vain-glorious Triumph before the Victory v. 44. that he might strike a Terror into David's Spirit and cause him to flee before the Fight he would sell the Hide as we say before he had taken the Beast thus the Goliah of Rome doth at this Day c. N. B. Now come we to David's Answer in this Dialogue betwixt the two Duelists v. 45 46 47. wherein we may Observe First David declareth to Goliah saying Thou trustest in thy own strength in thy own Armour in an Arm of Flesh which will not only deceive thee but also bring God's Curse upon thee Jer. 17.5 6. but as for me I shall be blest of God because I put my trust in him v. 7. of Jer. 17. I place my Confidence in him I receive my Commission from him who hath given me assurance of his assistance in the Vindication of his Glorious Name which thou hast so prophanely Blasphemed v. 45. where David telleth him twice from whom he expected the Victory both from the Lord of Hosts which holds forth Omnipotency and the God of Israel which sheweth the Benevolency and good Will of God as well as his Power to protect David himself and all his People from him who had defied both Secondly David proceeds with his particular Faith for obtaining the Victory in God's Strength and not in his own saying This Day will the Lord deliver thee into my hand c. v. 46. grounding his Faith upon these solid Foundations 1. On the goodness of his Cause and the badness of Goliah's c. 2. On Goliah's Reproaching of God himself which he verily believed the Lord would revenge 3. On Goliah's Pride and presumption which he knew that God abhorred and would severely punish it 4. On Goliah's Confidence in Dagon whom he desired to destroy David v. 43. therefore he tells him Both thou and all the Earth shall know that there is a God in Israel v. 46. a God indeed able to help his Servants and not like thy Impotent Idols thy Dunghil Deities Dagon c. whom you serve yet cannot save c. Thirdly David still goeth on in Preaching the Power and Providence of God to this Uncircumcised Miscreant v. 47. which proved a Funeral Sermon both to him and to his People saying The Battle is the Lords who is not tyed to Tools but will give Victory by my weak Weapons which thou scornest We fight for God and you against God therefore his Honour is concerned to give us the Victory Here Josephus brings in David crying up Jehovah the Conquerour is my Armour c. All which he spake with confidence Psal 27.3 because he was assured by a special Revelation from God Having dispatch'd the Logomachia or Word-War betwixt these two Duelists now comes the Sword-War 2. which is related v. 48 49 50 51. wherein observe N. B. First As to the general though it be call'd a Sword-War yet find we but one Sword used in this Duel to wit that of Goliah's which David made use of to cut off his Antagonist's Head when foiled Secondly As to Particulars the two Combatants after their Word-War was done drew near each other but David hasted to sling at Goliah before he came too nigh him with his Spear and Sword for a due distance was necessary in slinging of a Stone to cause the cast of it far more forcible which David could not have done had he delayed till they had come close together here both David's Courage and Prudence appeared to give the first Blow fighting Eminùs at distance not Comminùs Hand to Hand before he came within the reach of Goliah's Sword or Spear Thirdly Observe the Providence of God that this proud Gyant had lift up that part of his Helmet which should have covered his Forehead out of a contempt of David whom he saw come against him unarmed so that he scorn'd to pull down the Beaver of his Helmet to cover his Face and Forehead that David might the better discern his foul frightful Frowns in their Discourse together Fourthly Observe what difficulty David had to hit his bare Forehead with the Sling-stone For though David and many other Israelites had most excellent skill in the Art of Slinging Stones and coming within an Hairs-breadth of hitting a fixed Mark that moved not out of its place as appeareth Judg. 20.16 Yet seeing the Forehead of this Philistine was in a continual motion and the more moved because David had moved his Mind and put him into a pelting chase as we say with his warm words to him insomuch that he hasted in great heat to have David's Heart out of his Body c. v. 44. All this would make it hard to hit Fifthly Observe notwithstanding all this difficulty yet David by a special direction and singular guidance of Divine Providence hit this moving Mark even at the first Hurl N. B. No doubt but God directed this Stone as he did that Stone which slew Abimelech Judg. 9 53. and the Arrow that slew Ahab 1 Kings 22.34 Things casual and contingent with Man become necessary an unavoidable by God whose over ruling Providence ordereth all chances Deut. 19 5. Exod. 21.13 1 Som. 19.10 c. Sixthly Observe this Wonderful Worâ—â— that this Stone should hit the Killing place of the Forehead so exactly the
only was sent for by times when Saul had his Fits which came not again all that time the Philistines threatned Israel 2. Kings take not much notice of Inferiour Servants 3. Especially King Saul whose Brain had been distemper'd with his Fits 4. Much Alteration a little time makes in a growing Youth as David was 5. Especially having laid aside his Courtiers Habit and now coming as a Shepherd 6. Abner might not know him because he convers'd more in the Camp as General than in the Court c. N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was because he went but from Harping to Saul when Saul went to this War v. 15. and Saul's Question to Abner was not so much Filius cujus as Filius qualis viri not of his Person but of his Parentage as wondering what kind of Man Jesse was that had such Brave Sons in his Army c. 1 Sam CHAP. XVIII CHapter the Eighteenth giveth an Account First Of the extraordinary Grace and Favour that Saul c. expressed towards David from v. 1. to v. 8. And Secondly How all this came to be changed in Saul into extraordinary envy and hatred from v. 8. to the end Remarks upon the first part are First Saul looked upon David with an Amicable Eye and with a Look of Love when Abner brought him to the King with Goliah's Head in his Hand chap. 17.57 58. and when he had made an excellent Oration to Saul debasing himself and exalting his God who was the sole giver of the Victory over Goliah c. 'T is said here v. 1. When David had made an end of speaking to Saul no doubt but he spake much more to Saul than is here Recorded for himself saith The Mouth of the Righteous speaketh Wisdom and his Tongue talketh of Judgment the Law of God is in his Heart Psal 37.30 31. When Saul heard the many Gracious Words that proceeded out of his Mouth and withal saw the Giant 's Head in his Hand for which a little before he would have given even the half of his Kingdom while Goliah put him to shame for forty Days together How could Saul do less but thank him for his Valour and Victory a Mercy to himself and to all his Subjects yea and Admire him also for his most excellent Endowments which shone forth in him both in his Speeches and Actions Saul might also admire David's Modesty in not claiming the Wages promised for his Work Chap. 17.25 N. B. However this is expressed that David found so much favour with Saul as that he now must have his constant Residence in the King's Court and have no more Dismissions into a Countrey-Life as he had heretofore v. 2. and Chap. 17.15 If Saul could Love David greatly when he was to him but a skilful Musician chap. 16.22 How much more now when he was so highly Honour'd of God to become his Conquering Champion better had it been to have loved him less and loved him long The Second Remark is David had the Love of Jonathan v. 1 3 4. whatever defect was found in the Father's Love to David it was abundantly supplyed in the Sons Love to him And this Love of Jonathan's to David was First Internal he Loved him as his own Soul v. 1. as if there had been but one Soul in their two Bodies Corporibus geminis Spiritus unus erat because of suitableness in their Age Natures and Manners 2. Jonathan's Love was External in making a League of Love a Convenant of Friendship with him the Symbol and Pledge whereof was his striping himself of all his Princely Robes and Accoutrements and putting them upon David who devested himself of his Pastoral Habits in order thereunto v. 3 4. so that here Prince Jonathan to mend his Father's the King's neglect did as it were confer the Honour of Knighthood upon David saying to him Kneel down David a Shepherd and rise up David a Prince thou shalt have the Veneration due to Jonathan in the Garments and Ornaments of Jonathan thou shalt be my alter ego thou shalt be my Court-Companion and wear these Robes of the highest Courtier as a Reward of thy Heroick Valour and Victory N. B. Nor was it perhaps without a Mystery saith one that Saul's Garments fitted not David but Jonathan's fitted him and these he was as much delighted to put on and wear as he was desirous to put off and disburden himself of the other Oh how liberal was Jonathan's Love to David thus to strip himself even to his Sword Bow and Girdle but the Love of our Jonathan of our Jesus is more liberal in stripping himself of his own righteousness and became sin for us that we might be Righteous to God in him 2 Cor. 5.21 Jonathan did not put on David's poor Pastoral Coat when he put off his own Royal Robes as our Jesus doth for us c. The Third Remark is The Love that the Courtiers bare to David yea and all the People also loved him v. 5. for his prudent management of all his Military Matters when Saul had made him the Captain of his Life-guard his Vertue was so Amiable and Attractive In his behaving himself so wisely in all his concerns that both the Court and the Countrey were plainly Inamour'd with him though no doubt some of Saul's Servants did envy his Glory The Fourth Remark is The Love that he gained likewise among the Women v. 6 7. This was immediately after the Slaughter of Goliah and of the Army of the Philistines as Saul and David marched through the Cities to Jerusalem the Women who share deeply in the common Calamities of War as Ravishments c. and rejoyce greatly in Victories whereby they are freed from such Abuses came forth to meet King Saul with singing and playing upon Instruments of Musick according to the custom of those times and places Exod. 15.20 Judg. 11.34 the burden of their Song was Saul hath slain his Thousands but David his Ten Thousands as if they had said Saul deserves to be commended much but David ten times more Hinc illae lachrymae From hence came the rise of all David's following Troubles N. B. Objection Had this Song of the Virgins enamour'd with David been immediately after the Victory over Goliah c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard c. Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People especially his Son Jonathan who was become such a passionate Lover of David and therefore Saul must bestow a badge of Honour upon him for his famous Victory or he could not retain his own Reputation nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror Chap. 17.25 Answer 2. It was principally God's Providence more than Saul's Policy over-ruling Saul against his own Inclinations who designed to crush him when he could obtain a fit opportunity
his Daughter to complot with her Father for Davids destruction Put herein likewise David's God over-shot Saul's Devil in his own Bow This bad Counsel for betraying David had no good success for Michal minded more her Conjugal Love to a Good Husband than an Impious Obeisence to a Bad Father therefore was she an instrument of preserving David and not of destroying him as the sequel sheweth v. 22 23 24 25 26 27. The Plot is promoted N. B. First By Saul himself offering to him Michal though he had Robb'd him of Marab saying One of the twain thou shalt have v. 21. Here 's a fair Glove drawn upon a foul Hand designing to pervert the Holy Ordinance of God to wit Marriage instituted for mutual comfort to his own Devilish ends that the Wife might betray the Husband Secondly By Saul's Courtiers who besprinkled him as we say with a little Court Holy-Water and perswade him into a willingness whom they found unwilling to embrace this Royal Offer V. 22 23. and not only so but they Covenant with him too For an Hundred Fore-skins of the Philistines v. 24 25. not an hundred Heads as Josephus saith for Fore-skins would much more enrage the Philistines against David because they hated Circumcision utterly v. 25. This pleased David well v. 26. because this Match might mount him towards the Kingdom which God had promised him and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal which was effected v. 27. The Last Remark is This secret Conspiracy of Saul was likewise very marvelously confounded For First He saw God was with David to secure him from all danger The Hypocrite pretended To be avenged of the Kings Enemies v. 25. but intended that they should be avenged of David in his behalf but God counter wrought him Secondly He found his Daughters Love to David was such as would not serve his hatred of him v. 28. and when he saw this double disappointment he became more afraid of David than ever before v. 29. more especially when he saw Davids Prudence Valour Courage and Conduct Advanced Daily with the People Verse 30. N. B. Note well Saul's hating God in David seems like the unpardonable Sin Glory fled from Saul who followed it but follows David who fled from it God Wills it this none can resist Rom. 9.19 20. 1 Sam. CHAP. XIX THIS Chapter the Nineteenth Relateh a Double Banishment of David again The first was from Saul's Court and the second was from his own House The first History hereof is from v. 1. to v. 10. the second is from thence to the end Remarks upon the First Part are First David's first Banishment from the Court is spoke of in the former Chapter when Saul made him Collonel over a Regiment lest his Courtiers should be too much Enamoured with him how be was called back to the Court again from the Army no reason is Recorded as is of that in this Chapter But it may well be supposed from what is said there That it came to pass not from any good will of Saul to David but from his design to entrap him by Marrying him to his Daughter When he saw how David won ground daily in his Honour among the Army therefore did Saul send for him from the Camp to the Court to put this Project into practice c. The Second Remark is David's Banishment from the Court the first time here was after a sort voluntary Saul in a pang of Passion blabs out his Bloody design to Murther David what he had been plotting privately hitherto against the Life of David and was blasted in all his secret projects this enraged him and now he resolves to prosecute him more Publickly as is apparent in this and the following Chapters In order hereunto he commands his Son and his Servants to kill David v. 1. Behold here Saul's infatuation as to his Courtiers those Aiones and Negones as one calls them who say Yea and Nay to whatever the King saith yea and nay to and whatever pleaseth the King pleaseth them c. He might possibly confide in them to keep his Counsel yet even those had been but a while before great Admirers of David Chap. 18.5 but as for Jonathan who so dearly delighted in David Saul could by no means expect that he could see him Murthered therefore Jonathan tells him of it v. 2. saying Take heed to thy self until the Morning and hide thy self in some secret place lest my Father surprize thee c. Hereupon David upon his own accord and according to the Counsel of his Covenanted Friend withdrew from the Court and hid himself in the Field nigh to Saul's usual Walk where he commonly took some turns to Compose his Discomposed Mind in his Morning walk And according as Jonathan promised David v. 3. He doth expostulate with his Father as they two walked together according to custome about reconciling him to David v. 4. N. B. Note well here 1. Though Saul's Courtiers had professed a great Veneration for David Chap. 18.5 22. yet not one of them interpose when they saw Saul resolve to kill David to speak one word for him though not a few of them were ready enough afterwards to Act against him Vide hic aulicorum persidiam see here the inconstant kindness of Courtiers N. B. Note well 2. Jonathan's Fidelity when all the Courtiers proved perfidious Jonathan had Cut a Covenant as the Hebrew is with David Chap. 18.3 wherein the Covenanters did first Swear and then cut a Beast in twain and passing between the parts thereof they wished so to be cut in pieces if ever they falsified their Faithfulness each to other Jer. 34.18 Jonathan here feels the weight of this solemn League of Love which extended not only to their Persons but to their Posterities also N. B. Note well 3. Jonathan's Prudence in saying nothing at present in the presence of Saul's Servants partly lest he should seem to oppose his Father too publickly which he well knew would not be born and partly lest he should mistime his Good Advice seeing his Father was now in a Phrenzy Fit so not in a case to receive Wholesom Counsel Seeds-Men sow not their Seed in a Storm nor do Physicians Administer Potions in a Paroxysm or Fit Jonathan hopes to find his Father in a better Temper next Morning N. B. Note well 4. Jonathan's Self-denyal though he was Heir-apparent to the Crown and the next Successor to the Kingdom this was enough one would think to make another Man an Enemy to David whom he knew was likely to Succeed his Father yet Good Jonathan willingly waves his own Interest to be true to his Covenant He Swears to his own hurt Psal 15.4 N. B. Note well 5. Jonathan's Piety in chusing rather to Obey God than Man His Father said Son kill David but he knew God had said Thou shalt not kill Exod. 20.13 More especially when Saul rendred no
or disaffected towards David and the other for hiding himself until the Evening of the third Day ver 18 19 20 21 22. Wherein observe First The time when it was agreed betwixt them that David should tarry at Bethlehem till towards the ending of the third day the next Morning being the Feast-day and Saul was expected home from Naioth in order thereto it may not be supposed that David laid perdue all that time but then was he to hasten to his hiding work that he might have an Account from Jonathan what was Saul's Resolve Secondly The place where David was appointed to hide himself was by the Stone Ezel which signifieth that sheweth the way and so indeed it did to poor David namely that his way was not to return to Saul's Court but to flee from Saul's Fury for the saving of his Life 'T was certainly a place where Jonathan and David used to walk and talk together about secret Matters and where Jonathan had advertised him of his Father's Intent to kill him chap. 19.2 likely it was a Way-mark to direct Travellers into the right way c. Thirdly The manner how Saul 's Soul might be discover'd which was a most cunning Contrivance of Judicious Jonathan to avoid all Jealousie on his Father's side He must shoot three Arrows as David must tarry three days v. 19 20. N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men do make upon the Stones David prepared to sling at Goliah some would have them to signifie the Scriptures that Christ cast at Satan that great Goliah of Hell in his Wilderness-Temptations but that which marrs the Mirth of the Allusion is the disproportion of the two Numbers for Christ's Scriptures are but three and David was overseen in chusing five smooth Stones out of the Brook to make their Allegory Incongruous After the same manner they trifle about this Story of the two three's here and of Jonathan and his Boy c. and indeed I have found it but a laborious loss of time to peruse such Writers whose Writings are but the frothy Exuberancies of their own Wanton Brains Thus far they say right that the Name Jonathan Heb. signifies Columbae donum the Gift of a Dove though he was the Son of a Persecutor but their making him to signifie together with his Boy as the Company of Prophets c. seems altogether Impertinent N. B. However this may solidly be affirmed that Jonathan's shooting his Arrows short or over the Boy as he should see occasion v. 21 22. was an appointed Indication between them too and an Infallible Intimation of God's Providence concerning David how he had found his Father minded towards or against him after he had duly sounded him Those three Arrows were Jonathan's three Winged Messengers which he sent to David to give Intelligence to him how his Matters flood at Court in case they two could not come together for Discourse but be discovered therefore the Scene was laid thus for fear the Coast might not be clear and Saul come to know their Meeting together and become more mad thereby this should be a dumb and an undiscernable Sign from Jonathan to David If I shoot short of him then come thou along with the Lad as if thou camest thither by chance and carry on thy course to the Court without any fear of damage but if I shoot over the Lad then flee with Expedition and shift for thy self serving God's Providence in such a way as the Lord shall direct thee N. B. How oft doth our Jonathan or Jesus shoot short of us sometimes in common Calamities that carries off many others and sometimes he shoots over us in the like case of common Visitations and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service c. Now come we to the second part the Concomitants of the Act it self at that Feast unto which Saul came the next Morning after this from Naioth Remarks upon them are First Saul though a bad Man yet was careful to keep this Feast of the New Moon according to God's Law Numb 10.10 and 28.11 Psal 81.3 c. and he will have his Princes and Nobles to keep it with him where himself sate down in his Chair of State his Seat of Royalty and his Chieftains had likewise their peculiar Seats which were all filled but David's the King's Son in Law was empty v. 24 25. But Jonathan arose at Abner's coming to give place to him as to the King's Cousin and Chief General of the Army or rather to sit at farther distance from his Father as fearing his fury The first Day of the Feast Saul was silent at David's Absence supposing some legal pollution had detained him so was unclean until the Evening according to the Law Levit. 7.19 20. and 11.14 and 15.16 therefore Saul asked for him the next Day whereby he discovered his gross Hypocrisie saying N. B. Surely he was not clean the first day v. 26. Surely Saul look'd upon himself as clean yet while he scrupled thus at Ceremonial Pollutions he made no Conscience of Moral filthiness such as Envy Malice and Murthering of Innocent Blood This is the true Character of Hypocrisie The Second Remark upon the signal Circumstances of this Feast is Saul upon the second Day asks Jonathan after a scornful manner Where is the Son of Jesse that he comes not to day v. 27. Surely David had deserved to be better stiled by Saul who did owe his Crown and Kingdom to him for killing Goliah c. N. B. 'T is likely Doeg learnt this Language of Contempt touching David from Saul here chap. 22.9 and so did that Churle Nabal chap. 25.10 not calling him by his proper Name Saul was enraged that he had lost his opportunty to slay him The Third Remark is Jonathan's Answer v. 28 29. Saul asks him only thinking that he knew David's mind most and Jonathan might have Answered How can David be expected here unless he be weary of his own Life which was so lately sought for But he truly tells him with due Reverence to Saul that David had begg'd leave of him as Vice Roy in the King's Absence to go to the Feast at Bethlehem for his Eldest Brother in his Father's Name and by the right of the First-born had commanded his presence there N.B. Josephus saith he only Invited him but the First-born having a Commission from the Father had Authority over the Younger Brethren in all the Concerns of the Family where of the ordering of this Yearly Feast as 't is call'd v. 6. was one branch As this might very well be a true Excuse so David might in prudence take this opportunity for preserving his precious Life which Saul had so greedily and so frequently sought for The Fourth Remark is Saul's Anger at this Answer v. 30 31. He calleth good Jonathan all that is naught and holds the worst word in his Budget
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
with the Wind. The Citizens fearing that Saul could not come soon enough being far off nor raise Forces for their Relief sends to David who was near at hand and had Forces about him desiring his help against the Besiegers Secondly the Concomitants which be two the first is David's Discouragement to undertake it was from his own Army saying We are not safe here much less there v. 3. that is we shall be as Corn between two Milstones enclosed behind and before with our Enemies for Saul will be sure to pursue after us and the Philistines if Routed by us will have fresh supplies this place lying upon the Borders of their Country The second was His Encouragement to the Expedition which was double for as he had enquired of the Lord by his Prophet Gad v. 2. for the confirmation of his own Faith because this was his first expedition against the Philistines from himself the former having been by Saul's Commission and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army He therefore Would wage War with Good Advice Prov. 24.6 seeing it is a matter of so great Moment and the Event of it so uncertain N. B. The neglect of this Duty in consulting with God about this weighty Work cost good Josiah his Temporal Death but David here dare not do so He does his Duty and now receives a new Commission not from Saul as before but from the Lord of Hosts himself saying to him Go and prosper yet his four hundred Followers took no notice of this former Answer of God's Oracle but by David's Report only so made many Carnal Objections as if it were but a fool hardy Attempt Hereupon David consults God the second time v. 4. by his Prophet Gad for Abiathar was not yet come to him with the Vrim and Thummim v. 6. meerly to confirm the Faith of his Followers Thirdly The Consequents of this Expedition v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey yet he adventures his own Life to relieve this City from the common Enemy and was so far from being a burden to his Countrey that he fought the Philistines with his few Forces discomfited them in Battel and took the Plunder of their Camp wherewith he maintained his own Soldiers that they might not be injurious to any of their own Countrey-men He brought away much Cattle which either he found in the Philistines Camp brought with them for Provision in the Siege or fetched them out of the Philistines Countrey whom he pursued after he had defeated them and raised the Siege into their own Land The Second Remark is No sooner had David saved Keilah and returned from the pursuit but he seats himself and his small Army in this fortified City which he had thus saved N. B. We may mark here 1. Abiathar coming to David at Keilah Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments when all the other Priests went along with Ahimelech at Saul's Summons where they were all basely Butchered as above Abiathar being informed hereof hereupon packs up his All and by a good Providence he hastily folds up the Holy Vestment with the Urim and Thummim wherewith the High-Priest confulted with God Exod. 28.30 in his Fardle and flees to David here with it N. B. As Saul had oft grosly neglected this Ephod and now was most justly deprived of it So David had now got it v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him namely Abiathar as an ordinary High-Priest and Gad his Seer as an extraordinary Prophet Abiathar's coming thus Accoutred must needs be very acceptable to David and could not but qualifie his present Sorrows for his being the occasion of so bloody a Butchery c. N. B. Mark 2. How Saul deludeth himself with false hopes v. 7. He hearing that David was come into a City with Gates and Bars promiseth to himself his desired Prey saying Now God hath delivered David into my hands as if the same God who had rejected him were now on his side N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hateful Psal 36.2 what he earnestly desired he easily believed God was near in his Mouth but far from his heart Jerem. 12.2 Saul falsely hoped what David had chose for his safety would now become his ruine therefore resolveth to catch him in Keilah v. 8. though he knew of God's Watchful Providence over David whereby he had been so oft delivered out of his bloody hands The Third Remark is The Event of Saul's Attempt of catching David in Keilah Where N. B. Mark 1. Saul readily raises all his Men of War to Besiege Keilah when David was in it but he was not so forward to relieve Keilah when the Philistines did Besiege it for his Malice against David was more than his Love of a King to his own Countrey N. B. Mark 2. When David heard of Saul's March though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah yet David knew he intended to surprize him v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Vrim and Thummim David putting words into his Mouth what to pray for according to Numb 27.21 that he might know the Will of God in it v. 10. N. B. Mark 3. The Enquiry of the High-Priest at David's Direction was double and both Hypothetical or upon Supposition as God's Answer was accordingly to the Enquiry v. 11 12. The first Enquiry was Will Saul come down to Keilah God Answers He will if thou continue there And the second Enquiry was Will the Men of Keilah deliver David into Saul's hands God Answers again If Saul come down and thou stay there they will This is called Scientia Media in Deo by the School-men God knows future Contingents and not only things that are absolute but things that are conditional also God knows Mens thoughts afar off Psal 139.2 and knows better than themselves what they would do in such and such a case N. B. Bernard saith Deus est Intimior Intimo nostro God is more inward with us than we are with our selves God by his Omnisciency knows all Mens Passions and Purposes if they be led into such and such Temptations Therefore saith the Lord to David here though thou hast deserved the City-Crown for saving the City from the Siege of the Philistimes that would have destroyed their All and therefore they owe their All to thee their Deliverer yet trust thou not the Citizens if Saul come and put them upon Tryal they will prove treacherous to thee they have already served themselves of thee and now they will make no matter what befals thee they will
Commotion among them to perpetrate that Impious Fact did no doubt restrain them under the like Temptations from robbing of this Rich Nabal and had there been no more of Motive to Charity in this Wealthy Churl but the preservation of his own Wealth by David he might have look'd upon him as a Man of Merit at least of some small Mercy and not like a worthless Pamphagus for saving his own Victuals so to bespatter the Lord 's Christ or Anointed with such Opprobrious Reproaches fitter for a Kennel-Raker than for David N. B. Nabal's Railing Rhetorick was only to save his own Bacon and it was doubtless an high piece of Prudence if not Piety in those Young Men David's Messengers to hear and bear patiently all Nabal's Invectives without replying not to render Reviling for Reviling as some in their Circumstances would have done we find them neither Vnmannerly Importunate nor Sawcily Insolent to Hector him as they did not like to wash off dirt with dirt so they turning their Backs on Nabal calmly and quietly return to David The Fifth Remark is David's Resentment of Nabal's Notorious Affront he resolves to ruine both him and all his yea and Swears Revenge v. 13 21 22. In pursuance hereof he Arms himself and four hundred of his Men leaving two hundred with the stuff and marches endways when he and all his Men had girded their Swords about them yea so greatly provoked was David with Nabal's gross Ingratitude by his requiting him evil for good that he makes a rough Vow and takes a rash Oath which was not usual with David to accomplish his resolved Revenge upon all that appertained to that Base Fellow whom his Anger would not permit him to Name N. B. Thus the best of Men are but Men at the best How was David though a Man after God's own Heart yet subject to like Passions with other Men and so transported with this Provocation as to let fly such words as he well knew not what and therefore he blesseth God for preventing the performance of his Rash Vow and Oath ver 34. N. B. Some do suppose that David swore this Revenge not only when he heard at first of Nabal's scornful Answer Man's Nature being most impatient of contempt and contumely before his setting forth but also being chased in his Mind with his furious March he renew'd his rash Vow again as he was upon his way which haply Abigail might over-hear and thereupon fall down at David's Feet saying Vpon me upon me be this Iniquity c. v. 23 24. immediately following his Oath v. 21 22. The Sixth Remark is The Eminent Prudence of Abigail in pacifying the transcendent displeasure of David wherein are Remarkable 1. The Antecedents 2. The Concomitants And 3. The Consequents thereof First The Antecedents are twofold First Abigail's Servant 's Admonition to her v. 14 15 16 17. This Wise and Faithful Servant Alarms Abigail with the approaching danger and perhaps stirr'd up by fearing his own fall with the fall of the whole Family he Relates to his Mistress how his Master had Rail'd away David's Messengers by his Currish Language he let fly at them though he had no cause so to requite both their Innocency and their Beneficency toward us saying So far was David and his Men from wronging us that indeed they were a defence to us against Wild Beasts Robbers and all Enemies so strict was David's Military Discipline N. B. Note well Would to God it were more Imitated in our Armies c. Therefore an approaching peril may easily be prognosticated I admonish thee a Wise Woman saith he rather than my Master for he is such a Morose Man so notoriously froward and frappish that there is no talking to him of any such matter N. B. Note well It may be David's Men had drop'd some threatning Expressions at their Departure in the hearing of this very Servant Soldiers cannot brook such Affronts The Second Antecedent is Hereupon Abigail thus Alarm'd makes haste with her Provisions as if she had Wings and Wind in her Wings as Zech. 5.9 well knowing that Delays were dangerous in such a desperate case v. 18. N. B. She prepares two hundred Loaves c. a very large present to expiate the Crime of her Churlish Husband who had he not been so narrow-soul'd might have come off with far lesser Donatives to Distressed David Now all this she did without her Husband's Knowledge or Consent though some blame her for so doing in violating the Laws of Marriage which makes the Husband the Head and whereby the Wife cannot convey any Goods away without her Lord's leave N. B. Note well Yet Abigail's Action was highly laudable as First It was in case of Emergent Necessity which dispenseth with God 's positive Commands Matth. 12.3 5 7 c. how much more with the Husband 's Right in this case so real urgent and apparent for the preservation of her self Husband and whole Family from imminent danger Secondly The Wife hath a greater right to the Husband 's Goods than either Servants or Children nor is she subject to her Husband upon a Servile but upon a Civil and Collateral Respect as his side-fellow with equal Interest Thirdly In case the Husband be a Fool and run himself and his whole Family into peril of Ruine for want of relieving those in necessity but Railing at them instead thereof as here c. Fourthly This may be done for the Glory of God and for the preservation of an Husband who would otherwise destroy himself and all his c. Fifthly Nor could Abigail ask her Husband's Consent in this case lest the sullen Humorist should have cross'd her Contrivance marr'd her Enterprize and so let David destroy them all Sixthly Joanua a Court Lady the Wife of Herod's Steward and perhaps as bad as his Master Herod who Beheaded John Baptist and who with his Soldiers scoffed Christ yet she was one that Ministred unto Christ Luke 8.3 Who became poor to make us all rich 2 Cor. 8 9. Seventhly This Example is not imitable by all Wives saith Calvin in any case for this case was extraordinary for what Abigail did here was undoubtedly done by a Divine Direction v. 19. Secondly The Concomitants which are First She happily hasts away after her loaded Servants and meets David in the way v. 20 23. though she went not the common Road but by a blind and By-way saith Peter Martyr lest she might meet with any Interruption by any that met her in the usual High-way N. B. Yet was it ordered by the good Providence of God that David and his Men came the same way where they had an happy meeting Secondly At which Abigail lights from her Ass bows her self to the ground and falls upon her Face before David crying Vpon me upon me let this Iniquity be c. v. 23 24. as if she had said Impute Nabal's fault and folly upon me who am here to offer my self as a Sacrifice to thy just Indignation
being able to Conquer it The Third Remark is The time how long David enjoyed this City we are told it was a full Year and four Months v. 7. which some read from the Hebrew Text only about four Months that is some odd Days saying David fled from Saul at Samuel's Death which as they say was but Seven Months before Saul's Death So Saul persecuted David Eight Months only after the Death of Samuel c. N. B. This is the Computation of Peter Martyr Vatablus c. and Judicious Dr. Lightfoot saith That in the Thirty Ninth Year of Saul David was sent to Ziklag and in Saul's Fortieth Year divers of Saul's own Tribe resorted thither to David which was a bad Omen to Saul of his approaching fall 1 Chron 12.1 to 8. So tender was God of his Servant David as to procure him a place of Repose and sent him some to comfort him in his straits yea and to Cut those straits short in respect of time also The Fourth Remark is The successful Incursions David made upon the old Enemies of Israel while he abode here v. 8 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name which signifies Augustia Sextarij a making their measures narrow from the scarcity of Provisions David was here hard put to it for a poor Subsistence and therefore was forced to Forrage abroad and to fetch in the Spoils of Foraign Enemies to Israel And this place being an out-Town was fittest for David to do so undiscovered Thus David Invaded some Countrey-Towns of Amalek whom Saul had spared chap. 15. and some of their Neighbours and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish and this he did because God had devoted them all to destruction c. The Fifth Remark is David's Policy in Deceiving Achish with words as well as deeds v. 10 11 12. David returning from his Conquest did likely call at Gath by the way to make a Royal Present of the best of his Spoils to Achish who thereupon asked him where his Exploit had been David answered Against the South of Judah c. N. B. Which was either a Flat Lye or a Foul Equivocation not becoming him who was both an Anointed Prince and an Eminent Professor yea and Prophet too of the Pure Religion Take it at the best it had the formality of a Lye in it which is A purpose to deceive Achish who understood it that David had fallen upon the South parts of Judah it self and not on those beyond it who were Confederates with Achish or Tributaries to him whom he was bound in Honour to Protect Therefore t is said Achish believed David that such a Man would not Lie N. B. Josephus saith Achish did the easilier believe it because he so earnestly desired it Quod volumus facile credimus What we would have to be we most easily believe to be That David might be the firmer to him against Israel whom he had thus disobliged But chiefly God would have it so for David's good though herein God left him to lye The best of Men are but Men at the best out of God's precincts out of God's protection yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was 1 Sam. CHAP. XXVIII THIS Chapter is a Narrative of the Preparations made both upon the Philistines and upon the Israelites part for the fatal Battle wherein Saul had his fatal and final fall Remarks upon the First Part the Philistines Preparations are First When Saul's sin was now grown Ripe and Ready for God's Sickle when Samuel was Dead so could not relieve Saul by his Prayers for him as he had done while he was living and when David was now become a weaned Child Psal 131.2 and so fitted to come to the Kingdom then God stirred up the Philistines to War against Israel that Saul might meet with his Condigne Punishment at the last and this the Philistines were the more encouraged to do because they had got David their greatest dread amongst them whom therefore their King Courteth to fight for them v. 1. promising to make him his Protector and the Chief Captain of his Life-Guard v. 2. When David had given him an ambiguous Answer to his Demand saying Surely thou shalt know what thy Servant can do N. B. Note well Sure I am we ought to say so to God and to give him the best of our best Gen. 43.11 Though we cannot do what we ought yet ought we to do what we can though it be but a little Mark 14.8 and that Little also be of his own 1 Chron. 29.14 But David here doth not declare what he would do either for Achish or against him for Israel Indeed he could doe neither with any Honesty seeing an indelible obligation lay upon David to sight for God and his People and he was not a little obliged in his fidelity to the Person of Achish for his favour and liberality though his People bore a grudge against him and his Chap. 29. ver 3. yet could he not prove a Traytor to the King himself and therefore giveth another Ambiguous Answer as he had done Chap. 27.9 10. N B. The Law of Charity chargeth us to say that David resolved with himself neither to fight for the one nor for the other but relied upon the good providence of God to extricate him out of his present perplexities either of betraying his trust to Achish or of fighting against God's People neither of which could David do with a good Conscience and though he had brought himself into those Briars by his own Carnal Counsel Chap. 27.1 2. yet God by his grace fetched him out Chap 29.4 c. The Second Remark is The Philistines gathered a very formidable Army being encouraged that Saul had now neither Heaven to help him because holy Samuel had left him as forlorn being now gone to Heaven nor could he expect any help from Hell because he had put away all the Wizards out of the Land ver 3. according to God's Law Levit. 19.31 20.6 27. Deut. 18.11 which he did as is supposed partly from a conceit that they by their Witchcraft had sent that Evil Spirit upon him c. N. B. For after Saul's rooting out of Witches we have no mention of his Evil Spirit troubling him in the latter part of his life which mercy was possibly granted him as a Reward for that Work and partly that he might gain the repute of a Religious Prince after all his misgovernment which in this his exigency would be useful to him among all the Tribes N. B. Note well From hence how far a wicked Hypocrite may go in doing some of God's Commands to shew a false zeal for God as Saul did in this of putting down Witches and in slaying the Gibeonites in his zeal also as 't is said 2 Sam. 21.1 2. The Third Remark is Another encouragement the Philistims had
his desires to this Dame only in the general at the first saying bring me him up whom I shall name unto thee v. 8. N. B. This practice of Divination by the Dead or by their Ghosts was frequent among the Pagans and from them Saul learnt it when he would not learn better Lessons from Samuel The Witch was a Practitioner in the Art and can do it but dare not for fear of Saul's severity v. 9. saying wherefore layest thou a snare for my life to cause me to dye supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime N. B. Note well It were an happy thing if we could learn that Godly Lesson from this Wicked Woman namely to answer Satan with the same words wherewith she answered Saul saying oh thou Tempter to sin why layest thou a snare for my life c. We should cut Satan short in such a case as Christ did the Pharisees why tempt ye me ye Hypocrites Math. 22.18 We should imitate the Vertues of Devils c. The Sixth Remark is Saul's security he gives this Dame to bear her harmless for her Diabolical Divination v. 10. Saul sware to secure her from all punishment N. B. Note well Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition He had pretendedly put down all Witches in the Land according to God's Law Exod. 22.18 Deut. 18.10 which Commands that all such should be put to death but here he swears by the Lord God who had given out that Command to Indemnifie her in despite of that great God and all the World N. B. That Saul sware here may not seem strange at all for it hath been observed before that he had been both a great swearer and as great a forswearer in the case of David again and again that he should now seek to Witches after he had suppressed them was shameful enough this was a returning with the dog to his vomit and makes the report of the Rabbins more probable who say Saul only supprest Witches because they foretold the fall of himself and his Family and the succession of David in the Kingdom However Saul adds this sin to all his former Swearing that he would not only build again what he had formerly destroyed so make himself a most grievous Praevaricator Gal. 2.18 but also makes a most wicked abuse of God's Holy Name desperately Swearing by the Lord that he would sin against him in using Witchcraft and that he would protect the Witch against God as well as Man N. B. This was Saul's topping sin whereby he ripened himself for his ruine and made himself miserable by his choice forsaking his own mercy and following Lying Vanities Jon 2.8 N. B. Note well From whence we may learn that an Hypocrite may hold fair for a while and go far but at long last he is detected that he may by all good Men be detested for his Hypocrisie Some Mens sins go before hand to Judgment and some Mens sins follow after 1 Tim. 5.24 as Saul's did The Seventh Remark is The Witches Promise and performance to Saul when he had thus secured her by his swearing her Indemnity before she knew him who he was that thus boldly would Indemnifie her v. 11. she asks him Whom shall I bring up to thee Here was her grant to his request offering her service to him Saul answers bring me up Samuel Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive insomuch that God rebuked Samuel for mourning so long for him Chap 16.1 So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel when he was dead To gratifie Saul the Witch falls to her work of Witchcraft in some secret place and the Devil in Samuel's Mantle appeareth telling her it was Saul himself that came to consult her whereupon she made an outcry v. 12. for fear of her own life because Saul was now an eye witness of her Witchcraft tho' other Reasons be rendred of her sudden exclamation by Learned Men as Mark First This supposed Samuel surpriz'd her all on a sudden and made his appearance to her sooner than ordinary before she had done her Charming devotion and before she had mutter'd over all her Necromantick Verses which was the usual time of other Ghosts Apparitions when she had compleated her Conjuration Mark Secondly Some conjecture that this Ghost did make his appearance in a differing manner as well as at a differing time to other Ghosts which she used to Conjure up by her Magick Spells for whereas her Black Art commonly conjur'd Black Spectrums suitable in colour to the Art so denominated yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel Mark Thirdly the Rabbins conjecture mentioned by Menochius is that the usual way of Ghosts appearing was either with their feet upward and the head downward or all along as they are wont to lie in the Grave but this Spectrum came bolt upright as if he had been a living Man However it was this is certain that the Witch was affrighted and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft it must be some extraordinary accident that made her cry out Mark fourthly But the most probable Reason why she did so was for fear of Saul as is above said whom now she knew by her Familiar that told her so because 1 she crys out thou art Saul and 2. Saul is concern'd to comfort her against her fears saying be not afraid v. 13. as if he had said I come not hither to betray thee but for satisfying my self c. The Eighth Remark is The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel 1st Saul asks her what sawest thou she answer'd 2dly I saw Gods ascending out of the Earth v. 13. Hebr. Elohim Raithi gnolam min haerets Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits because the Witch saith she saw Gods in the Plural Number those Devils being her Gods But the word Elohim is commonly used for one person in the Hebrew Language So Barah Elohim God Created Gen. 1.1 and a Ruler of the People is for honours sake call'd Elohim Gods Exod. 22.28 or this Witch might speak after the Pagan manner who had many Gods Judicious Junius judges those she calls Gods were some goodly Apparitions sent by Satan as his Apparitors and Fore runners But the whole coherence sheweth that those Elohim or Gods was but one Person for Saul desired but one v. 11. and both Saul enquires and the Witch answers only of one v. 14. so that the person she saw is meant one God-like an excellent person full of Splendor and Majesty exceeding not
only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
the Kings Death v. 22 23 24. she might fear it because Saul had slain so many of her Consorts and how some would say she had revenged it by killing him So it was her self love to set Saul fafe out of her hands But Josephus highly commends her for this kindness to him that had slain her Consorts and could now never be likely to make her recompence 1 Sam. CHAP. XXIX THIS Chapter contains the Dismission of David out of the Camp of the Philistines and not without disgrace Remarks upon it are First The Circumstances of David's Dismission as 1. The Place where it was v. 1. was Aphek contiguous to Shunem where the Philistines Encamped chap. 28.2 covering both those places with their numerous Host 2. The Time when v. 2. It was at their General Muster when the Lords of the Philistines took a distinct View of every Company Regiment and Brigade whereby David was discovered in the Rear-band attending as Life-Guard to Achish their General The Second Remark is The Quarrel those Lords of the Philistines had against David for which he must be Cashierd out of their Army and all his Men with him First Their Quarrel was against them all in General because they were Hebrews v. 3. which they knew to be so by their Language Garbs and Manners as hateful then to the Heathens as the Christians are now to Pagans and Infidels The Philistines at this time accounted the Hebrews their mortal Enemies Secondly But their principal Quarrel was against David saying Make this Fellow to return v. 4. This they spake in great Wrath against him calling him Fellow in contempt and those Four Princes thus roughly ruffling with Achish about David were Fellow-Princes with the King whom they would not suffer to Patronize David notwithstanding his fair Apology from long experience he made for him to them Nor can this Military Prudence of those Four Princes be altogether condemned seeing they looked upon David but as a reconciled Enemy at the best so not to be too far trussed saying Because some Hebrews heretofore had given us the slip and turned from us to the Enemy chap. 14.21 and because David hath no better expedient to reconcile himself to Saul than by betraying us into his hand N. B. Note well Thus they strenuously Argue First That he will do it as one discontented to want all the comforts of his own Native Countrey and live an Exile in a strange Nation but the betraying of us will merit his return Secondly they Argue That he can do it v. 15. As his Interest may incline him to betray us so he hath abilities to do it being so well known to be a Man of valour in conquering our Goliah c. The Third Remark is Achish the King when he saw he could not hold up against the other Four Lords his Confederates in this War nor could effectually justifie David against their jealousies v. 6. he kindly intreats David to an Amicable dismission lest the Lords in their morose humor should Cashier him by force c. And so Complaisant was the King that though he was an Idolater and a Dagon-Worshiper yet he Swears by David's Jehovah so much good he had got in the knowledge of the true God by his kindness to David and conversing with him that he might receive his unwelcome Message with less offence assuring him it came not from any want of my love which thou hast throughly merited but 't is only because the Lords love thee not N. B. Indeed there be but few Lords in the World that love such as David was a Man after God's own heart not many Noble are called 1 Cor. 1.26 However Achish here doth qualifie the severe Suspicions and Censures of those losel-Lords by saying to David the Lords favour thee not and therefore I advise thee to depart and displease them not seeing thou art now in their power and it is not in my power to defend thy innocency v. 7. The Fourth Remark is David's Reply to Achish v. 8. Why may not I go to fight against the Enemies of my Lord the King this was down right glosing flattery and David's grievous frailty in such deep dissimulation No doubt but David had earnestly prayed that God would prevent his going to Fight against God's People and now when God is at work to grant his desire he pretends a grand discontent that he is prevented from so doing in Achish's service N. B. Menochius affirms that David did well in uttering discontentful words this Complaint was necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the most desperate danger from the Lords The Fifth Remark is Hereupon Achish doth assure David that he was good in his sight as an Angel of God v. 9. that is a Man of such Excellencies in mine eyes that thou seemest as an Angel sent from Heaven to me which Phrase he had learnt from David also tho' an Heathen but saith he tho' thou be as welcom as an Angel to me yet art thou as irksom as a Devil to those Lords that are of equal Authority with my self save only they have made me their General and seeing all thy Souldiers are Saul's Servants as he calls them v. 10. thou canst not oblige them say the Lords to fight for the Philistines against their Old Lord and Master therefore I dismiss thee in peace depart as soon as it is day to Ziklag which I gave thee lest thy longer stay incense the Lords and they fall on thee and thy Followers in the Camp upon this David departs early before the Battle began c. The Sixth Remark is The Stupendous Providence of God towards David when his own Carnal Policy had brought him into this perplexity by his forsaking Judah where God placed him Chap. 22.5 and his coming to Gath where he had placed himself Chap. 27.1 c. He must now be perfidious either to Saul or Achish he can be neither with comfort when the wit of Man cannot extricate him then God comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine useth these Lords to rid themselves of him desiring rather his Room than Company they look'd no farther but God did not only to bring David out of the Bryars here but also to send him in season to redeem his loss at Ziklag Chap 30. 1 Sam. CHAP. XXX THis Chapter is a Narrative of David's Successful Deeds for Ziklag against the Amalekites The Remarks upon David's Expedition here are First the Calamity of Ziklag and its Citizens when David came thither he found the City burnt sacked and spoiled v. 1. and all the Women with their Sons and Daughters were carried away Captive and all this was done by the Amalekites who had not slain any v. 2. though David had not left in his Expedition against them neither Man or Woman alive Chap. 27.9 and though these Amalekites took the advantage of David's absence and sought revenge yet were
Truth for Saul had indeed faln upon his own Weapon but his Coat of Mail had hindred it from piercing deep enough to be so speedily a mortal wound but that the Philistines might come and catch him alive and abuse him and tho' it be said when his Armour-bearer saw that Saul was dead he slew himself 1 Sam. 31.5 Which yet Dr. Lightfoot Senseth thus When he saw Saul had given himself so deadly a wound he did the like and died indeed but Saul's wound was not of so quick a dispatch therefore he desired this Man to kill him outright N. B. Notwithstanding all this yet upon a more serious inquest into Particulars this whole story seems more probably to be a pack of Lies one stitched to another for these Reasons The First is 'T is altogether improbable either that Saul after he had given himself such a deadly wound whereof he was ready to dye should be able to call him and spend so many words in talking with him or that this Man should dare to stay so long in this Discourse with Saul seeing he also was fleeing with the whole Army to save his own life which he might have lost by making this halt had the Philistines overtaken him in their pursuit which Saul feared for himself during this Parly The Second Reason is Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite than of the uncircumcised Philistines which he so much feared He could not put any such difference between them seeing Amalek was more accursed and devoted to destruction than the Philistines The Third Reason is 'T is expresly said that Saul fell upon his own Sword 1 Sam. 31.4 but this Fellow saith he fell upon his own Spear v. 6. here Gnal Chanatho Hebr. whereas it is Ethbachereb his Sword The Fourth Reason is 'T is as expresly said that Saul's Armour-bearer being yet alive saw that Saul was dead 1 Sam. 31.5 which doubtless he would throughly know before he did kill himself The Fifth Reason is Had the Armour-bearer been yet alive when Saul call'd this Amalekite to dispatch him he would certainly have hindred him from doing that which himself durst not do 1 Sam. 31.4 The Sixth Reason Nor could that be more probable which he told David I took the Crown that was upon his head v. 10. but look'd rather like a Lye for 't is not likely Saul would wear his Crown upon his head in Battle this would have made him a fair Mark to his Enemies whom they chiefly aimed at A Wise General will rather disguise himself as 1 King 22.30 than be so fondly exposed c. The Seventh Reason The Scripture of Truth doth manifestly ascribe Saul's death to be his own action 1 Sam. 31.4 5. even to his falling upon his own Sword which must be of more credit with us than an artificially composed speech of an accursed Amalekite who had taught his tongue to tell Lyes Jerom. 9.5 and all to curry favour with David from whom he promis'd to himself some great preferment by thus glozing with him N. B. Note well First Thus far it is true that this Fellow brought Saul's Crown c. to David How he came by it is the question The Rabbins relate that as the Armour-bearer was Doeg so this Man was his Son and as the Father had the Crown in his Custody to carry it before the King in State and now seeing Saul was like to wear it no longer and that himself was resolv'd to dye with the King he gave Saul's Royal Crown and Bracelets to this Fellow his Son advising him to carry them to David ut in ejus gratiam se insinuaret so to win the favour of him whom he calls his Lord whom he owned as King now Saul was dead N. B. Secondly This very Sword wherewith at God's Command Saul should have cut off the Amalekites but spared them was the Instrument of his own death and as some say an Amalekite one whom Saul had spared with Agag must push it forward and Saul who had been so Cruel to David all along is now become cruel to himself Thus God fills Men with the Evil of their own ways Prov. 14.14 The Fourth Remark is the effects of this Relation which be two-fold First What David did v. 11 12 13 14 15 16. And Secondly What David said thereupon v 17 18. c. First What David did as 1. He rent his Cloaths v. 11. which was usually done in those days to testifie an extremity of passion without regard either to damage or decency Regis ad exemplum his Men did the same with David 2. They all Mourned Wept and Fasted until Even v. 12. though upon their own private accounts they had but small cause to do so Yet upon the publick account there was great reason for so doing because a great blow now was given to the Church of God and that by the hands of the uncircumcised who would by this means exalt their Dagon above the God of Israel and there was cause enough of this Humiliation because Israel had brought this fatal Overthrow upon their own heads for their many grievous sins yea tho' Saul was their Capital and irreconcilable Enemy yet was he the Lord 's Anointed and one that had Fought the Battels of the Lord with good success Therefore it may not be marvel'd at that tho' David was so well pleas'd with Nabal's death yet he thus mourn'd for Saul's because the case was not alike beside many brave Men were fallen in Battle out of Israel but above all David's dear Jonathan as afterwards 3. David did after all this Arraign Examine Condemn and Execute the Amalekite that came to curry favour with him v. 13 14 15 16. wherein David like a Just Judge gives him a fair Trial in a Judiciary way and tho' the Fellow had told him that he was an Amalekite v. 8. yet David asks him again who he was either for fear of his mistake in not minding his story well enough because of his great grief or it was to try the man whether he would agree with himself in telling his Tale then David said Why didst not thou refuse to kill the King as his Armour-bearer had done how knowest thou but some Providence might have happened for saving his life notwithstanding his most eminent danger c. Thou confessest thou kill'd the King thou shalt be killed N. B. Note well A just hand of God on this Amalekite for his Lying As David before had as it were Sacrificed a whole band of Amalekites to Saul's Funeral 1 Sam. 30.17 before he had intelligence of Saul's death so now he Sacrificed this Intelligencer thereof on the same account which David might lawfully do both because God had commanded that all the Amalekites might be slain as before and because David at Saul's death was now virtually the King 2. What David said as well as did namely David's Elegy or Funeral Song upon
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
to David at Hebron and there makes a League with David to bring about all the Tribes to him that He might become the King of the whole Kingdom All this Abner did the more freely to David because he had felt the pulses of all the Israelites in general canting them into a compliance by the cogency of three flying Arguments His First is a Jucundo saying Ye sought to make David King heretofore v. 17. now this will gratifie all your desires Had he spoke out he might have added but I have hitherto hindred you His Second Argument is Ab Honesto The Lord hath declared it to be his will that David should Reign v. 18. here he Hucksters God's word for his own ends pretending Religion and Divine Authority for David but intending satisfaction to his own Pride and Revenge against Ishbosheth whom he would sell with the word of God and buy David therewith saith Peter Martyr this is the guise of Hypocrites thus to Huckster with the word of God 2 Cor. 2.17 and to colour over their wicked designs as if all Abner did here was only in obedience to God's Command Abner's Third Argument is Ab Utili He tells all the Tribes that David was the Man whom God had designed for their Deliverance not only from the Philistines but also from all other their Enemies therefore saith he turn to David your Deliverer and this will be your advantage v. 18. Nor was this all but he applies himself to the Tribe of Benjamin in particular v. 19. because they were of Saul's Kindred and would be least willing the Kingdom should go out of their Tribe into Judah's This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul into a compliance with David for tho' he had got a satisfactory Answer from all the other Tribes yet this Tribe so nigh Judah and of so much Prowess once won over to David would gain the whole Point And notwithstanding all Abner's Rhetorical Oration to them it appeareth from 1 Chron. 12.29 that three Thousand of them stood off from David and endeavoured to keep the Kingdom in their own Tribe The Second Remark upon the third means is Abner's Address to David having Michal with him and twenty Men for a Guard and being flush'd with fair Promises from the Elders both of Israel and Benjamin it may easily be supposed he was welcome to David who both made a League with him and a Feast for him as was Customary at Covenant Contracts Gen. 26.30 31.44.46 and no doubt but there was mirth and joy enough at this Feast v. 19 20. Some do reckon this as a fault in David for though he might well be merry for both the recovery of his beloved Michal and the hope he now had of the whole Kingdom yet did he over-familiarly Feast this Wicked Man Semper Deo displicet Societas piorum cum impiis saith Peter Martyr God never likes Plowing with an Ox and an Ass yoked together tho' this his Feasting Abner for Civil Ends was not sinful in it self seeing it was not David's free choice nor out of any love to his Company c. N. B. Yet because David did all this without once consulting with God for direction herein he fail'd and therefore this whole Transaction had a most Tragical Conclusion God would frustrate David's Carnal Policy here that David might acknowledge himself bound to God for promoting him to the Kingdom of Israel and not to Abner who was a Traitor to his King Ishbosheth God would not suffer such a Man on such grounds to promote David The Third Remark is The Death of Abner wherein a marvelous Contexture of Divine Providence is very obvious to observation for no sooner is Abner departed from David to perform what he had promised in bringing about all Israel to him v. 21. but Joab returns with Rich Spoils taken from the Philistines who taking the Advantage of this discord betwixt the two Houses of Saul and David had made a new Incursion into Judah v. 22. Presently the Courtiers to curry favour tell Joab the story of Abner's Noble Reception and Amicable Dismission by David c. v. 23. Joab immediately runs to David and over-boldly bluntly and boisterously chargeth him with indiscretion in dismissing so dangerous a Person in peace who assuredly came as a Spie and Traytor c. v. 24 25. interpreting Abner's League to be put a Plot of Treachery and thus sweetning his over-sawcy reproof with a pretence of his love to David whereas his intent indeed was self-love lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army Hereupon Joab flung out in a great Fury because saith Peter Martyr David would not answer him or because his rage would not suffer him to stay for the King's Reply but hasten'd to his Revenge so sent Messengers in the King's Name to recall Abner saith Josephus as if David had forgot himself in something of importance v. 26. Thus Joab feared neither the displeasure of God nor of David and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward v. 28. The Fourth Remark is Abner's Treacherous Murther wherein Mark First The Murtherers are the two Brothers Joab and Abishai v. 27 30. for tho' it was Joab's sole Act yet Abishai was an Abettor of the Act it was not done without his privity and consent there is little difference faveà sne sceleri an scelus facias to hold the Bag is as bad as to fill it Secondly The Cause of their murthering Abner was because he had slain their Brother Asahel Chap. 2.23 but this was no just cause for what Abner did was in the heat of War and with protested reluctancy as before but now that matter was amicably composed and it was also a time of sublime peace so it ought not to be done in cold blood Thirdly The manner how he was murthered Joab calls Abner aside when he had recall'd him by the King's Warrant as a Friend and as if he had some Secret to whisper into his ear about the King's Affairs but instead thereof he most treacherously smote him under the fifth rib as he had done to Asahel Chap. 2.23 whereof he died c. Mark 4. The place of the Murther It was the gate of the City the place of Judicature which made Joab less suspected and Abner less suspicious and more careless of his own defence otherwise he might have made his part good against Joab and not have died as a Fool v. 33. The last Remark is David's Apology about the death of Abner wherein 1. He protesteth his own and his Kingdom 's innocency from so heinous and crying a Crime v 28. making his solemn Appeal to an all-knowing God concerning it and therefore he feared not that God would punish him or his Kingdom for it 2. He demonstrates his innocency to Men
by many means as first by Cursing the Murtherer v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity Secondly In not only making a publick lamentation at Abner's Funeral but also in causing Joab to joyn therein that he might both expose him to publick shame for being the Actor of it and more especially to bring him to a sense and sight of his heinous sin in committing it and to a true repentance if possible for it which was the cause of such a publick lamentation both of King and Kingdom that had no hand in it v 3â— Thirdly in giving Abner such a Pompous Funeral at Hebron where he water'd Abner's Sepulchre with his own tears which was a further Testimony of his innocency in it v. 32 33. Fourthly In branding Joab before all the People for his sordid Assassinating such a Man of Valour as could and would have match'd him had they fought upon equal terms bewailing Abner that he died not as the fool Nabal did nor were his hands manacl'd nor his feet fetter'd c. v. 34. Tho' his hands were tied from slaying the Lord's Priests at Saul's Command yet was it not so now Fifthly In his Fasting as well as Mourning his Chieftains intreated him to allay his great grief with the Funeral Feast and a Cup of Consolation according to Custom Jer. 16.7 Ezek. 24.17 but he refused until Sun-setting v. 35. N. B. Note well First all these Evidences of David's innocency were an high point of Prudence as well as Piety the People were well pleased v. 36 37. to see David strip himself of his Royal Robes and follow the Corps as a true Mourner from which Kings are usually exempted He truly mourned not only for the loss of Abner in whom he lost the present project of gaining all Israel to his side but also for Joab's murther defiling the Land N. B. Note well Secondly His Courtiers objected Why dost thou not punish the murherer of this Great Man v. 38. David Answered v. 39. I am forc'd to forbear Justice least with my right hand I cut off my left those Sons of Zeruiah are so Potent in the Army they may serve me as Abner serv'd Ishbosheth but David was weaker in Faith than in Force this was but Carnal Reason for he having God's Promise for the Kingdom should have done justice upon Joab and have cast himself upon God's Providence for the Issue David had God's Warrant for it Gen. 9.6 Exod. 21.14 Fiat Justitia Ruat Coelum Justice must be done whatever come but David turns him over to God to punish him 1 King 2.5 6. c. 28.34 2 Sam. CHAP. IV. THis Chapter gives an account of the decrease of the House of Saul as the former did of the increase of the House of David which two Houses are Allegories for as there was constant opposition and continual skirmishing for a long time between the two Houses of Saul and David even so in a double Emblem there is first betwixt Christ and Antichrist while the World endures and Secondly betwixt the Spirit and the Flesh in the Souls of the Saints while their lives do last This double Type holds forth a double Mystery in the History both in a general and in a particular respect First As to the General Ishbosheth's Kingdom was founded upon an Arm of flesh namely Humane Power and Policy and not any Divine Word to warrant it but rather on the contrary to abolish it therefore must it in God's time decrease tho' it look never so big with so many Tribes of Israel in the belly of it at its first beginning Whereas David's Kingdom was founded upon a sure word of Prophesie and Promise of God which was at the first supported with one Tribe only at Hebron yet must it in God's time greatly grow having both the Promise and the Providence of God to warm water and nourish it into a kindly growth Even so the Kingdom of Satan tho' at the first it be enlarged almost over the face of the Earth the whole World lying in wickedness 1 John 5.19 yet the Lord hath spoken it shall grow weaker and weaker as the House of Saul did Ch. 3.1 until at last our Lord shall destroy the Man of Sin utterly with the breath of his mouth and with the brightness of his coming 2. Thes 2.8 Whereas the Kingdom of Christ our blessed David tho' it be but as a little stone the Kingdom of a Stone at the first yet shall it become the Kingdom of a Mountain to fill the whole Earth Dan. 2.35.45 In like manner if those two Houses of Saul and David be particularly considered they represent the two opposites the Flesh and the Spirit in our Spiritual Warfare what can we see in the Shulamite or one at peace with God as the word signifies and so is every true Believer but as it were the Company of two Armies Cant. 6.13 and these two are contrary each to other Gal. 5.17 So that we cannot do the things that we would as we cannot do the good things we would because of the Army of the Flesh which is Satan's Lieutenant General consisting of innumerable Lusts and Corruptions that do oppose us so we cannot do the evil things we would because of the Army of the Spirit which is God's Lieutenant General consisting of a Company of Evangelical Graces that do stop us in the way of sin as the Angel of God stopped Balaam in his perverse way Now because he that is in us is greater than he that is in the World against us 1 Joh. 4.4 therefore the Kingdom of the Flesh like that of Saul grows weaker and weaker though it seem never so invincibly strong in the beginning of this Christian Warfare and is at the last finally abolished whereas the Kingdom of the Spirit like that of David grows stronger and stronger tho' it seem at the first but as little as a grain of Mustard-seed yet grows it into a great Tree Math. 13.31 32. in the Kingdom of Grace and so into the Kingdom of Glory The Remarks upon the Particulars of his Chapter after this general double Allegory are First The Death of Abner did not only dispirit Ishbosheth but also put all the People into a deep consternation v. 1. N. B. Note well The most Wise God would never suffer evil to be done unless he knew how to bring some good out of that evil Indeed Joab had his ends in thus basely under colour of friendship to stab such a Prince in Israel as Abner was namely to revenge his Brother Asahel's death by him and to secure his own place of Generalship from him but God had his ends also as well as Joab his and that was First To punish Abner justly as for all his other sins so more especially for his Rebellion against David his Lawful Lord and Sovereign contrary to his own Knowledge and Conscience Chap. 3.9 for compassing his Worldly Honours and Wicked Designs in which
shaking Leafe shall chase them Levit. 26.36 Then shall the Lord go out before thee God the Father speaks this of God the Son the Captain of Salvation Josh 5.14 Heb. 2.10 c. David did so and Defeated them the second time and pursued them home which he did not do in the first Defeat v. 25. N. B. Note well Oh! that we could mind the motions of Christ's Spirit in our Spiritual warfare when he lifts up his Standard Isa 59.19 These are the sounds of God's goings Psal 89.51 then is the Conquering time 2 Sam. CHAP. VI. THIS Chapter relateth the Honourable Transportation of the Ark of God from Kiriath-Jearim where it had been above Forty Years in order to bring it to Jerusalem to the place which David had prepared for its settlement there Where note the Three General Parts of this Chapter the First is The bringing up of God's Ark from the House of Abinadab The Second is The Seating of it in a strange place in the House of Obed-Edom and the Third is the Carriage of it at last to its proper place c. Remarks upon it are First David called all Israel together again to fetch up the Ark which hitherto could not be done because of the Invasion of the Philistines though David would have begun with Religion had he enjoyed peace but Reformation will meet with opposition David was now no sooner settled again in his Kingdom after this double Defeat of the Philistines but he resolves upon settling Religion and the sincere Service of God Seek first the Kingdom of God and all things else shall be added Matth. 6.33 The Second Remark is As David call'd this great Assembly together not only to put an honour upon the Action it being done thus by general consent and so magnificently attended but also in defence of the Ark in case the Enemy should make any attempts to interrupt them for their passage So his design was to redeem the Ark of God's Presence from that sordid neglect all Saul's time possibly because it was so long in a private House He intends now to carry it up to Jerusalem the Royal City in the very middle of the Land far more convenient both for himself and all his Subjects to resort to it for the Worship of God and to consult with it in all Arduous and importunate Emergencies The third Remark is The Journey from Kiriath-Jearim to Jerusalem might be looked upon as too long a Journey for the Levites to carry the Ark of God upon their Shoulders according to God's command Numb 4.14 15. 7 9. therefore out of their prudentials which oft spoils true Piety they provide a New Cart and lay the Ark of God upon it for its more currant Conveiance to its proper and appointed place This mode of carriage they had learnt from the Philistines a bad president who had done so before this without damage or any token of Divine Displeasure they doing so at the direction of their Diabolical Diviners 1 Sam. 6.2 7. N.B. No good patterns for Israel's practice They did not so well consider that God would wink at this disorder in the Philistines because they were ignorant of God's Laws But he would not brook it in his own People to whom the Oracles of God were committed Rom. 3.2 And one would think the very Staff-Rings upon the Ark might have minded the Levites of their Duty But 't is likely they loved their own ease too much at this time so were too willing to spare their own Shoulders ver 1 2 3 4. The Fourth Remark is The Great Joy that David and his Thirty Thousand Nobles and all Israel celebrated the removal of the Ark from Kiriath-Jearim withal is expressed v. 5. Ahio going before to lead the Oxen and Vzzah following behind to secure the Ark from tumbling off the Cart. Hinc illae Lachrimae Hence came the Sorrow 'T is supposed then David uttered those words Let God arise and let his Enemies be scattered c. Psal 68.1 at this time which were the words constantly used when the Ark was removed Numb 10.35 But alas how soon was all this Mirth marred and turned into Mourning all this Singing into Sighing meerly by the Stumbling of the Oxen ver 6 7. Vzzah observing that the Ark was shaken thereby and in danger of falling he thereupon puts forth his hand to stay it steady in the Cart This act of his displeased the Lord not only for their Carting his Ark but also for Uzzah's touching it with his hand being no Priest nor so much as a Levite saith Josephus and being as some suppose the Author of that Counsel of carrying the Ark on a Cart which should have been carried on the Koathites Shoulders N. B. Therefore God smote the breath out of his Body the Rabbins say God rent his Arm wherewith he touched the Ark from his Shoulders as the name Perez-Vzzah imports that God made a breach upon him N. B. I find Learned Men render several Reasons for God's severity in this sore breach upon this good Man as 't is thought and who did touch the Ark here with a good intention but without warrant from God's word Some say 1. That he was a Levite but not of the Koathites to whose care the carriage of the Ark was commited 2. That he touched the Ark naked and uncovered which was not Lawful for Levites to do Numb 4.15 and 18.3 1 Sam 6.19 c. 3. that he touched it irreverently with an Vnclean hand and in a distrust of God's Care and Providence as if God would have suffered his own Glory the Ark call'd God's Face Psal 105.4 and God himself Psal 132.5 to tumble down into the Dirt c. This would have been a reproach to the Ark and a discouragement to the Israelites to give it due veneration afterwards N. B. Note well Objection Seems not this too much severity in God to smite this good man for so small a fault yet spare Ahio that led the Oxen Answer in General Men cannot be competent Judges of God's Judgments which sometimes are secret but always just But in particular this may be said to justifie God herein First Peter Martyr saith God purposely gave this instance of severity partly for the demonstration of his own exact holiness and partly for the establishment of Discipline among his People as the Kings of the Earth oft punish some Offenders for seeming small offences in terrorem as a Caution to others and so there is more of Mercy than of Justice herein for whereas the Justice is so executed upon one person only yet the Mercy is extended to all persons in all ages that they may avoid the like Secondly The same Author saith that God is most severe in matters that immediately concern his own Service and against those Persons that draw nigh to him therein as with Nadah and Abihu Levit. 10.1 2 3. Judgment begins at the House of God 1 Pet. 4.17 and such Servants as know his will
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
v. 10 11 16. Secondly God minds David of the Spiritual favours he had also to give him as a sufficient Seal of his complacency in him The Third in the General God Crowns David's Throne with the promise of Christ whereby it was made an invincible Throne indeed but more particularly some of those following promises v. 12 13 14 15 16. be peculiar to Solomon and some unto Christ and some to both as to the Types and Antitypes First I will set up thy Seed after thee v. 12. this belongs to Solomon as the Type 1 Chron. 28.6 and to Christ who is oft call'd the Son of David as the Antitype Secondly He shall build an House for my Name v. 13. belongs to both for as Solomon built the material Temple so the Messiah doth build the Mystical Temple that promise Deut. 12.11 was literally performed by Solomon to whom David gave the pastern and for whom he prepared the materials only 1 Chron. 22.14 28.11 but Spiritually Christ builds the Church call'd God's House Heb. 3.3 6. 1 Pet. 2.5 whereof the Temple was but a Type Luke 1.32 33 c. Thirdly I will be his Father v. 14. so God was to Solomon the Type by Grace and Adoption but to Christ the Antitype by Nature and Eternal Generation which no Man can declare Isa 53.8 and by Personal Vnion also Heb. 1.5 Psal 2.7 Joh. 1.18 Acts. 13.33 1 Joh. 4.9 Fourthly If he commit iniquity as Solomon did but so never did our Lord Jesus no guile or sin was found in him Isa 53.9 1 Pet. 1.19 2.22 Heb. 4.15 tho' all our sins were laid upon him by way of imputation Isa 53.4 2 Cor. 5.22 and tho' he was a Sinner likewise by way of Reputation as he was reputed or reckoned among Transgressors Isa 53.12 So that Solomon was no Type of Christ in his sin proper to himself Fifthly I will Chasten him c. Thus God did to Solomon for his Idolatry in his Old Age 1 King 11.9 14 23 26. and thus the Chastisement of our peace was upon Christ Isa 53.5 but it was for our sins and not for any of his own as Solomon's was Christ suffered to procure our Pardon and Peace thus was there disparity as well as congruity Sixthly But my mercy shall not depart c. v. 15. So Psal 89.30 31 32 33. God chasten'd Solomon only with the rod of weak Men as Enosh signifies like a tender Father to break his Child's stubborness but not his bones he chasten'd him only with Rods and not with Scorpions Seventhly Therefore thy Kingdom shall be established for ever c. v. 16. Solomon's Kingdom continued 'till Shilo came Gen. 49.10 but Christs is for ever and tho' his dispensatory Kingdom shall be delivered up when Sin and Death and all his Enemies end 1 Cor. 15.24 yet his essential Kingdom abides for ever c. The Second and last part is David's Oration or Prayer to God being the blessed Effect of God's Oracle to him Remarks 1. upon the Gratulatory part thereof First When Nathan had delivered God's Oracle to him v. 17. he doth not fall foul upon him for unsaying what he had said v. 3. but presently goes to God in the Tabernacle and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him Gen. 32.10 he then makes a thankful acknowledgment of God's matchless mercy c. v. 18 19 20 21 22 23 24. where Mark First Being ravish'd with joy he praiseth God for bestowing upon him such undeserved honour and happiness as if he had not been a poor Man's Shepherd but a Son to some Mighty Monarch Mark Secondly He admires the extent of God's Promise to him for a long time to come for so far as Christ's time and for all Eternity also saying as if all thou hadst done already were too little for me Mark Thirdly He in a rapture advances the kindness of God above the manner of Men who think it kindness enough to give their Servant a Pension for Life only not for Posterity too Mark Fourthly He confesses that he was non plus'd What can David say more had he the tongue of Men and Angels he might admire better than express all God's Praises Mark Fifthly He acknowledges all this kindness of God to him not for any merit of his own but for his word sake that is for the sake of Christ the eternal word or for his promise sake Mark Sixthly Then by an Emphatical Apostrophe he extols God's great goodness to Israel whom Elohim all the Three Persons in the Trinity Redeemed from Egypt fed in the Wilderness brought to Canaan c. Remarks Secondly upon that part which is Supplicatory Mark First He prays God to perform his Promise both as to his own Temporal Kingdom and as to the Spiritual Kingdom of Christ v. 25. N. B. Do as thou hast said is a special speeding Argument Mark Secondly He confirms his faith in praying over God's Promises that God's performing them would be for his glory ver 26. and would demonstrate the unchangeableness of his Nature in word and deed v. 27 28. Mark Thirdly He concludes his Oration making most both of God's Mercies and of his Promises sucking earnestly those Breasts of Consolation Isa 66.11 not with Lip Labour but Heart Prayer ver 27. and with full assurance of God's faithfulness ver 29. being perswaded that tho' he did not build God an House as he desired yet God would build for him an House for ever 2 Samuel CHAP. VIII THIS Chapter is a Narrative of the Acts of David in time of War and of Peace those Acts are reducible to two Heads First Polemical and then Political Remarks upon his Polemical Acts touching his Wars The First is General Active David would not be out of action if he must not Build God an House he will at the least make all preparations he could for the doing of it In order hereunto he subdues all the Enemies of Israel round about which work had a double tendency towards the Temple work for first thereby he procured a Sublime Peace the Daughter of War that his Son Solomon might have no avocation by any Wars while he was building the Temple and Secondly David hereby provided abundance of materials out of the Spoils of those Nations he subdued N. B. 'T is very observable no Nation he War'd against could stand before him after God had crown'd his Kingdom with the Promise of Christ in the former Chapter after this to rebel against David was to rebel against Christ himself Psal 2.6 7 c. God had sworn to him Eccles 8.2 c. The Second Remark is in Particular his War against the Philistines v. 1. which was his third War against them after he was Crowned King of Israel only with this difference In the two former they were the first Agressors upon David Chap. 5.17 22. but in this David assaults them as the inveterate and implacable Enemies
Joab is busie about routing the Ammonites in the Field in laying Siege to Rabbah the Metropolis of Ammon the Devil is as busie to lay a Siege to David Joab's Lord and King of Israel and drawing him out of his Trenches as Joshua did the Men of Ai Josh 8.16 Satan far sooner prevailed against David than his General did against the City he besieged 'T is said David arose from his Bed and took a turn upon his Turret and from thence he saw a Woman washing her self Here began David's down-fall from the top of his Turret He had prayed Lord turn away mine Eyes from beholding Vanity Psal 119.37 and now he should have persisted in that suit but here alas Satan made his Eyes burning Glasses to set his Heart on Fire of Lust He that prayed Lord keep the Door of my Lips Psal 141.3 should now have entreated the Lord to keep the Windows of his Sight which here became Loop-holes of Lust and Windows of Wickedness No sooner had David opened the Casement of his Eyes having newly rubb'd his late Sleep out of them but that subtile Serpent Satan easily enters in and makes a shift to wind himself in and wriggle down into David's Heart whereby he made himself Master of the whole Man having once taken possession of that Hidden Man of the Heart so called 1 Pet. 3.4 Job did better in hedging in his Eyes and Heart not only with a Prayer but with both a Vow and an Imprecation as well as with a Covenant Job 31.1 7. The Third Remark is Upon the third Circumstance the Person next to Time and Place the sight whereof was the occasion of David's foul following fall She is Described here divers ways First A Woman washing her self to wit from her Legal Vncleanness Lev. 15.19 and 18.19 Possibly some Window was carelesly left open for Air in her Chamber that was near the Palace-Royal where she could espie no beholder but Lust being quick-sighted Lustful David espied her through the Casement that then was Casually or Carelesly left open Secondly Very Beautiful to Behold This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking and then with that Lazy humour of Sleeping after Dinner This was the root of all David's wretchedness Her Beauty was as Jeat to draw and as the Adamant to hold fast David's now Fired Affections Thirdly She is Described by her Name as well as by her Beauty ver 3. David enquired after her who she was when he should rather have reproved himself for Looking and Lusting after a forbidden Object more especially when he found she was a Daughter to one and a Wife to another of his Famous Worthies 2 Sam. 23.34 39. Fourthly David sent Messengers to fetch her Unbridled Lust like the Wild Vine will ramble over the Hedge David saith By the help of my God I Leaped over a Wall Psal 18.29 But sure I am it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here Fifthly She came from her own House into his Palace not by Force but by Perswasion pretending only to speak with her but she came not so well fortified for resisting a Temptation as she should N. B. We do not read that she gain said David's Unchast motion no not in Word much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Vriah by his Royal Authority Sixthly This Female Person is farther described And he lay with her ver 4 10. Wherein saith blessed Bradford he received a foul fall and in this fall lay long even ten Months asleep Let us turn aside with Moses to take a little prospect of this a great wonder Here 's a Bush Burning yet not consumed Exod. 3.3 both in respect of David's Piety and in respect to Bathshebab's Modesty First As to David A Man after God's own Heart yet his Unbridled Lust had metamorphised him into a Beast He might now well say in the words of Asaph So Foolish was I and Ignorant and even as a Beast before thee Psal 73.23 The Hebrew word for Beast there is Behemoth the feminine plural for the She Elephant as if there had been many Beasts in one Belly Or in the words of Agar I am more Brutish than any Man and have not the Vnderstanding of a Man Prov. 30.2 David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart Matth. 5.28 and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body Where was David's Grace and Piety the Seed of God all this time which should quickly have quenched this Wild-Fire in him so soon as it was kindled or presently have cast it forth by meditating upon the greatness of the Sin and the grievousness of the punishment how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for prefering him and how dishonourable it would be to himself as well as displeasing to his God It would remain a reproachful brand and blot in his Royal Eschucheon But alas on the contrary he rolls and revolves this contemplative wickedness in his Mind until he had produced it into a Bodily Act. N. B. This teacheth us That the best of Men are but Men at the best and Who art thou O Man that thinks thou art safe and and secure enough from acts of Sin Surely thou knowest not the plague of thine own Heart 1 King 8.38 Art thou stronger than David Zech. 12.8 Or art thou wiser than Solomon Yet both these famous Kings were captivated with this sin and if such great falls befel such Green-Trees what may befal such Drie-Trees as we are Luk. 23.31 if God leave the best of us in the Hands of our own Counsels Psal 81.12 He that trusts his own Heart is a Fool Prov. 28.26 Our own Clay-Leggs cannot carry us to Heaven The Lost Sheep no Creature being more apt to wander and less able to find home cannot come to the Sheep-fold but on the Shoulders of the Shepherd Luk. 15.5 6. N. B. Behold and wonder here David was as the Bush burning with the Flame of Lust yet not Cousumed thereby as appeareth by his Penitential Psalms Psal 51 c. This is the blessing of the Covenant of Grace though it permits a fall yet it always ensures a repentance after the fall David fell not Totally and Finally Secondly As to Bathsheba some do say she was not free from faultiness upon several Accounts N. B. 1. That she Bathed her self in her Garden so nigh to the King's Court for Vriah being one of David's Worthies had his House assigned him near to the Royal Palace therefore they blame her for taking no more care of hiding those Beauties which were a bait to Lust when discovered especially in the view of Courtiers who are at most Leisure
is from the sentence out of his own mouth saying If thou O King dislike the severity of my kindred against my Son why art thou so severe against thy own Son Absalom thy Jewel and the very live-coal of the Commonwealth of Israel so not to be quenched Secondly She Argues 't was but just and equal that a just King of God's setting up should rather drive away Evils from a Kingdom than hasten them now seeing thou and Absolom must dye in the course of nature according to that unrepealable statute of Heaven Heb. 9.27 yet as thou must have thy time appointed thee of God so let Absolom have his and let him not dye before his time Thirdly She urges the example of a merciful God who mercifully meditates the preservation of all Mankind in general and hath mercifully preserved thee in particular notwithstanding Vriah's Murther Fourthly She Argues from her own hope seeing the King had in so private a Case as mine so readily yielded to give his Sentence at my Suit for the rescuing of my Second Son tho' he slew his Elder-Brother How much more did I expect that in a publick cause David will consult the publick peace in rescuing his own Son c. Fifthly She then Argues from the praise of David that he was Wise as an Angel of God both for Dexterity and for Integrity in passing a Righteous Judgment thus the insinuates Sixthly and Lastly she Argues ab Vtili that God would bless him the more for calling home his banished Son c. Wherein she proved a false Prophetess for he became his bane not a Blessing The Sixth Remark is The effects hereof v. 18 19 20 21 22 23 24. wherein Mark First David hitherto had heard her Silken words with sweet delight but now began to smell a Plot so asks if Joab had not an hand in it nor was she to seek for an Answer Affirmative highly extolling David's singular Sagacity for smelling a Joab in it Mark Secondly Joab probably brought in this Wise Woman and so stood as he heard her tell her tale to David to him therefore being present the King gave his Royal Mandate to recall Absalom from his Banishment for which Joab thanked him Mark Thirdly The terms of Absalom's returning were when returned he must not presume into the King's presence this good David did to humble his haughty Son and to bring him to Repentance The Second Part is Absalom's Reconciliation to the King by the Mediation of Joab v. 25. to the end Remarks are First Tho' Absalom was admitted to return to Jerusalem yet must he not come to the Court but was kept from the King's presence for two full years no longer could his haughty heart brook that distance N. B. Would to God it were as grievous even to holy hearts to live at distance from Christ and not to see him in his Ordinances The Second Remark is The cause of his haughty mind This was his bodily Beauty a none-such for comeliness yet this was but a mean commendation seeing he had but a black Soul in a beautiful Body like a painted Sepulchre nothing but stench and rottenness within He prided himself also in his hair which God after made an Halter to hang him up in and he prided also in his Three Sons born to him and one Daughter named after her Aunt Tamar deflowred by Amnon but this pride soon dwindled for they all dyed before their Father Chap. 18.18 The Third Remark is Absalom sends for Joab by entreaty Joab a crafty Courtier dare not own him while David did disown him either disliking his Ambition or fearing the King might suspect him of hatching some sedition if he should dare to consort with him Hereupon Absalom fires his Field of Corn to make him come with his Complaints N. B. Thus doth God but in a more just way fetch his home by affliction firing us out of our false rests and refuges then Joab ran speedily to expostulate the cause Absalom Hectors him to interceed c. The Fourth Remark is Absalom's deep dissimulation while he cries Let me see the King's face I cannot live out of his favour c. even then was he hatching Treason in his haughty heart against his own too indulgent a Father c. He teacheth Joab to tell David If there be Iniquity in me let him kill me presuming either of his Father's lenity or of his own conceited innocency c. The Fifth Remark is Joab ventures to intercede for him the second time having sped so well in his first intercession and as he had got him recall'd to the City he now gets him recall'd to the Court also knowing it well suited with David's over-fond disposition Absalom comes to the King and the King kissed him whom he should rather have kicked out of his sight and not thus have hardened him in his farther Villany But alas David's blind Charity made him too credulous of his Son's Penitency so he sorely smarted for this credulity 2 Sam. CHAP. XV. THIS Chapter Relateth the Project of Absalom's Rebellion wherein Three Parts are Remarkable First The Antecedents Secondly The Concomitants And Thirdly The Consequents First The Antecedents or preparatives of the Plot. Remarks upon it are First The tiâ—â—â—â—â—hen Josephus tells us it it was two years after but Dr. Lightfoot placeth it in the â—â—th year of David's Reign being the very next year after David had taken his graceless Son into his grace and favour his Ambitious mind was restless to hatch and hammer out his too fond Father's ruine and tho' he had now a fair prospect of being his Father's Successor after his death yet his pride prick'd him so as not suffering him to stay so long 'till David dyed which now was not far off he proudly presseth after present possession though he make his Father's Carcass a Step whereby to ascend into the Throne The Second Remark is The manner how he aspired to the Crown he will appear publickly to the People in a Prince-like Port a Noble Train a Gallant Retinue attending him in all his Progress suitable to him as next Successor to the Kingdom v. 1. N. B. No doubt but Absolom was jealous that Solomon was designed to be David's Successor because he was a true Israelite both by Father and Mother whereas himself was born of a Pagan Mother therefore he being the Eldest Brother resolves to put the matter out of doubt and to be before hand with Soloman and possiby some subtile Sophister such as Achitophel was might suggest into Absolom's ear that the Law of God allows not the Son of the loved Wife to dispossess the Son of the hated who is the Elder Deut. 21.15 16 17. but not withal reminding him that the stubborn and rebellious Son must be stoned as is said there v. 18 19 20. However Absolom prepared Chariots and Horses c. not usual in Israel because forbidden by God's Law Deut. 17.16 But he knew the Vulgar sort would be much taken with this
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thi◠juncture of a
named Chap. 23. mighty Men of Valour Whereas our Army is made up of Fresh-water Souldiers only The Second Argument is taken from the Policy and Prudence of David as the first is from his Courage and Valour ver 9. Intimating that David had been so long inured to all the lurking holes in the Wilderness he will be sure to hide himself from Achitophel as he had done all along from Saul in his long persecution of him in some of his Old Holes His Third Argument or Topick is a Periculoso from the dangerous consequence of this Expedition of Achitophel's ver 9 10. saying Since David is so Subtile and Politick a warrior for contriving all sorts of warlike Stratagems He will certainly lay an Ambushcado in some of his lurking places and when he sees his advantages he with his Mighty Men of Valour will rise out of their Ambush and cut off at least some part of Achitophel's Party falling upon them with great fury when they least expect it This defeat saith he in the first conflict would be look'd upon as a bad Omen to us for the issue of the first congress of Armies is commonly a Praejudgment or fore token of the issue of all the following Battels and should David by his wiles put any part of our Men to the flight it would animate his Men but assuredly intimidate the stoutest of ours yea Achitophel himself now as a Lion would be struck with dread He concludes from hence Ergo his Councel is not good at this time The Fourth Remark is When Hushai had thus invalidated Achitophel's Counsel then he produceth and introduceth his own to Absalom partly contrary and partly congruous and consentaneous to that of Achitophel's v. 11 12 13. wherein Mark First Hushai's Counsel was contrary to that of Achitophel's in three respects First In respect of Time not in the Night as he hath advised seeing Night-works are not only hazardous but also no way glorious works we scorn to steal a Victory in the dark let us fight David in clear day-light that the Sun may behold the Valour and Victory of our invincible Army The Second Respect is Let not so small an handful as twelve thousand according to his Advice be employed but a mighty Host made up of all Israel from Dan to Beersheba c. And the Third Respect is Thou thy self shalt go General of this numerous Army for thy presence will put life into thy Souldiers to fight lustily in the sight of their King who hath power to punish or reward them according to their merit or demerit beside the glory of the Victory which now Achitophel seeks to have to himself shall be wholly thine by thy going in person to the Battel Mark Secondly It was also congruous as to the effect the same in the end with that Achitophel now had advised to wit the destruction of David and of his despicable Company saying David shall not be able to defend himself neither 1. In the open Field for we will fall upon him there as the Dew falleth upon the Field so largely so suddenly and so irresistably upon all sides as the drops of Dew are innumerable Nor 2. Shall he be safe in a Fortified City for we will bring Ropes to it and draw it and David in it into the River c. so drown him and all his c. N. B. Note well here First Hushai's whole Oration was wholly accommodated to the Ambitious humour of a vain-glorious Prince all along stuffed with the Bombust of Hyperbolical flourishes both to fill up its own emptiness and to puff up Absalom's proud mind with heading and leading a mighty Army c. N. B. Note well Secondly Hushai in his Thrasonical expressions puts himself into the number of the Actors of this Tragedy saying So shall we come upon him c. as if he had said I will be one of the first and forwardest of them that he might not seem to come short of Achitophel who had offered Absalom his service both as a Counsellor and as a Commander and We will not leave so much as one c. This is opposed to Achitophel's Promise v. 2. that in no point he might seem to fall behind him so is he the sooner believed N. B. Note well Thirdly Whatever Hushai with all his florid flatteries pretended yet his main design intended was that David might gain more time to increase his Army and to prepare for the Battel and that the present Paroxism or heat of the People being cooled by such delays as Absalom's raising so vast an Army did necessarily require many of David's Subjects might at last bethink themselves of returning to their right Allegiance and thereby upon better consideration joyn to strengthen the Father's Forces against his unnatural rebellious Son N. B. Note well Fourthly In all these Harangues both of Achitophel and of Hushai there is not one word of Counselling Absalom to ask counsel of God God was not in all their thoughts Psal 10.4 Indeed Hushai purposely put Absalom upon trusting in an arm of flesh a numberless number of Souldiers which he knew would bring a Curse upon him Jerem. 17.5 and therefore he pusheth him forward to be present in the fight to fetch in his own fall c. The Fifth Remark is This Councel of Hushai was better approved of by Absalom and his Courtiers than that of Achitophel because the Lord purposed it should be foiled and defeated v. 13 14. Mark First How great is the power of faithful Prayer David had Prayed Lord turn Achitophel's Councel into Folly Chap. 15.31 and here is God's answer in full to that Prayer Achitophel's Counsel is rejected as foolish counsel David's Prayer of Faith and Fervency was answered over and over again for First Achitophel's Counsel was folly it self Chap. 16.21 Secondly 'T is here refused as such and Thirdly He dyed as a Fool v. 23. Mark Secondly Achitophel's Councel was infringed here by a double means first by Humane help namely by Hushai's prudence and policy humouring an Ambitious Bigot to his own destruction well knowing that his insolent temper would best be flush'd up with flourishing flatteries and Secondly by a Divine hand God giving Absolom up to believe lies and so hasten his own end N. B. Achitophel gave Absalom his first Councel to defile his Father's Wives this God broke not because he had determined to punish David by way of retaliation but this Second Councel he gave here God infringeth because he had decreed that David should not be destroyed thereby And this is for great comfort to God's people that the Councels of Men are ordered by the Counsel of God as they make for or against his Divine Decree Prov. 21.30 N. B. Note well Secondly The large extent of God's providence having a power over the hearts of Princes turning them as easily as doth the Plowman his Water-course with his Paddle or the Gardner with his Spade Prov. 21.1 Thus God turned the heart of Pharaoh to
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number
up as Chief Singers in the Church to be Sung by them c. Now come we after those Generals to make Particular Remarks upon this 1 Kings Chap. 1. which mentioneth a fourth Publick Action of David before his Death namely The Inthroning of Solomon The First Particular Remark is The time of it which indeed is twofold The first was done hastily and privately upon the emergent occasion of Adonijah's Ambition and conspiracy related here at large But the second time it was done after the former Plot was broken in a more solemn Assembly of his Princes Nobles and Chief Commanders called together purposely for a more Publick Coronation whereof we have a large Account in 1 Chron. 23.1 and 28.1 2 3 4 c. Wherein he makes an Oration to the Assembly and then chargeth his Son in the first place with the Building of an House to the Lord. And more of this matter in Chap. 29. The time here specified is David's Decay with the Malady and Remedy ver 1 2 3 4. Wherein Mark First David was now but Seventy Years Old yet is he said to be Old and full of Days or Emptied into Days Hebr. that is near his departure yet many others in his Day above Seventy Years Old retained their Heat Strength and Vigor as Barzillai 2 Sam. 19.32 and others N. B. Why David was now so Cold that no Cloaths can keep him Warm there be many conjectures That he was but Seventy appears plainly from 2 Sam. 5.4 he was Thirty Years Old when he came to the Crown and he Reigned Fourty Years more and then this Cold Malady seized upon him because saith Serrarius he had lost much Blood in his many Battles 2. He had many Wives and Children which had exhausted both his Natural Heat and Radical Moisture saith Peter Martyr And 3. He saith it might be a Cold Disease or Cold Palsie c. 4. Some Rabbins render a Reason near to Ridiculous that it befel David for his cutting off Saul's Lap. But 5. Better is that Opinion that saith He had been a Man of sorrows from his Youth up Psal 88.15 and 32. 4. and 38.3 4 5 6 c. and 119.83 This daily sorrow for himself and for his Children had dryed up David's bones Prov. 17.22 If it work Death 2 Cor. 7.10 much more Cold. Mark Secondly The Remedy to this Malady his Physicians prescribed he must marry a fresh young Damsel Cloaths could not keep him warm They may increase heat where any is but they cannot beget heat where none is N. B. David would not have taken their Councel had it not been in a medicinal way without sin They advise not to Wines Spirits Furs c. but the natural cause why they went this way to work saith Valesius was because her heat would be the likest to his both in substance and degree Virgins also have more natural heat than Women who have born Children and Galen gives the same Councel for the Cure of some cold dry Distempers The Second Remark The occasion of David's Crowning Solomon was the praeposterous Ambition of Adonijah the Eldest Son v. 5 6 7 8 9 10. wherein Mark First This Ambitionist a second Absalom discerning how decrepit David was and night his death said I will be King tho' David had declared that Solomon was designed to be King even by God himself 1 Chron. 22.10 yet Absolom-like he projects the like Pomp and Grandeur v. 5. and resolveth to displease his Father who had never displeased him v. 6. but had cocker'd him when he should have corrected him so smarts for his fondness Mark Secondly Joab complies with the Conspiracy here tho' he had kept from Absolom's fearing still an after-reckoning for his killing Abner and Amasa yea and Absolom also whose fatal fall in his Rebellion one would think might have been a cogent caution both to haughty Adonijah and to conscious Joab too and Grotius saith Joab did aspire to have the Crown at his devotion and donation Mark Thirdly Abiathar falls in also being offended that Zadok was so much favoured and fearing the fulfilling of that Prophesy concerning the overthrow of Eli's House whereof he was saith Peter Martyr who addeth that David being now old c. committed his State-Concerns to other Councellors Joab and Abiathar both being secluded and these two despised Solomon because young and born of an Adulteress Mark Fourthly Here was a Sacrifice pretended as had been before in Absolom's Rebellion that it might look with a better colour of religion and that the Rebel himself saith Peter Martyr might seem to be Religious and for a better Omen to his first entrance The Third Remark is David's actual Crowning of Solomon hereupon v. 11 to 37. wherein Mark First Nathan spake to Bathsheba c. See here saith Peter Martyr how God by weak means confoundeth the mighty projectors and worketh by whom he will for the accomplishment of his own will Old David the Rebels thought was now in his dotage and could take no cognizance of their Conspiracy Nathan was neglected not invited to the Rebels Feast he sends Bathsheba to the King to discover the Plot and this spoiled all the sport of the Conspirators c. Mark Secondly Bathsheba goes at Nathan's instigation who puts words into her mouth and promiseth to back them v. 12 13 14. Bathsheba comes tho' uncalled by her own right as a Wife v. 15. which was not allowed to Nathan 'till called in v. 23. Bathsheba bows in a civil adoration to her Lord and King v. 16. David admires her errand being past having conjugal Society saith Sanctius therefore had done calling for either her or any of his other Wives c. Mark Thirdly She challengeth David's Promise upon Oath to her for her Son Solomon to succeed him on the Throne v. 17. N. B. This probably David had done 2 Sam. 12.24 when he comforted her about the death of her base begotten Child she refused at first his consolatory words saith Peter Martyr fearing that both Man would abhor her for that wickedness and that God also would kill all her Children born of her for it David then answered that the matter was otherwise ordained of God to wit that a Son born of her should reign and lest she should think he only courted her with words he confirms the truth of it to her by an Oath If it be asked how did David know this to be God's will 't is answered that David did know it appeareth from 1 Chron. 28. 5 6 10. and he might gather it from that promise of God to him I will raise up thy seed which shall come out of thy loins and will stablish his Kingdom 2 Sam. 7.12 this Promise was not of any Son already born but of one that was after to be born to him and after this time he had none but Solomon yea Adonijah himself grants the Throne was Solomon's from the Lord Chap. 2.15 much better might the Prophet Nathan know it Mark Fourthly Bathsheba
wit Adonijah The First is The foundation that Dying David laid in his Son Solomon for the removing of all obstructions to his Reign in the General and this David did in his Admonition to his Son v. 1 to v. 9. wherein Mark First David's Days drew night that he should dye A day is one of the shortest dates of time but long enough to decipher Man's Life by which is call'd but a Day then the Night of Death succeeds it Mark Secondly Grace like good Liquor ran fresh to the bottom in David's Divine Soul and had most lively actings in him when Nature was much decayed and almost dead going the way of all the Earth Heb. 9.27 Mark Thirdly The words of Dying Men are Living Oracles Therefore hath this Argument been oft used in Scripture-Record these last words of mine let them sink into your Souls as the Patriarch Jacob Gen. 48.21 and General Joshua Josh 23.14 and the Apostle Peter 2 Pet. 1.13 So David did to his Son behold I am a dying Man c. Mark Fourthly David when dying Admonishes his Son Solomon to make up his want of Age being then but twelve years old with manly prudence and fortitude as 1 Cor. 14.20 and do not praevaricate either through fear favour or flattery v. 2 3 4. do thou live by God's Law Deut. 17 18. which pure and perfect Rule he proposed to his Son saith Peter Martyr rather than his own example because himself had grosly failed assuring him that true piety would be his best policy and that if he would be but careful to keep the Condition God would surely perform his promise c. N. B. Notandum duo fuisse Davidi promissa c. saith Peter Martyr here God made two Promises to David 2 Sam. 7.12 First Absolutely That the Messiah should surely spring from him tho' his Sons might prove bad and the Second is Conditional to wit that the Kingdom of God would keep in his Family provided his posterity would prove truly pious and David therefore cautions his Son that Kings have many temptations from Parasites perswading them that they are above law and may live as they 〈◊〉 c. Therefore presseth him to keep God's Law as the Condition of the Covenant The Second Remark is This Holy Admonition of Dying David did stick fast in Solomon's Soul until his declining Age and put him presently upon couragious Exploits when David was dead and gone Solomon laid aside all childish Dispositions and began to Act like a Man at full Maturity with manly Courage against Adonijah from ver 13 to ver 25. Wherein Mark 1. Adonijah's Ambition was restless He desires to Marry Abishag the last Wife of the late King 't is supposed Joab and Abiathar advised this Ambitionist to attempt it that by her he might have another pull for the Kingdom as ver 22. Mark 2. Those two Arch-Rebels Counsel Adonijah to make his Application to Bathsheba knowing that a Woman is prone to Pity easylier deceived and prevalent with Men Bathsheba was startled at his appearance and well she might be so as knowing him a discontented Rebel and her self the chief Instrument that had suppressed his late Rebellion Yet He professing Peace to her she gave him Audience as well as Admission and Entrance ver 13 14. Mark 3. Adonijah's Harangue to her was Though the Kingdom was mine by right of Succession as the Eldest Son now alive Chap. 1.6 and chosen by the People too ver 25. but finding that it was thy Son 's from the Lord though I did foolishly dash against that Decree in saying I will be King yet now can I be content to want it so I may but have Abishag for my Wife and seeing I know a Mother may do much with a Son I pray thee prevail with the King to grant it ver 15 16 17. Mark 4. Bathsheba though a Wise Woman the Grand-Daughter of Achitophel as above was wheadled into a compliance with his plausible pretences This Story of his Love to Abishag saith Grotius did too easily captivate this Wise Woman's Judgement This Love-Tale so blinded her womanly Wit that she could not discern this Ambitionist's drift and design namely to supplant her Son Solomon out of the Throne hence was she too facile and forward to gratifie him ver 17 18. Mark 5. She Addresses to the King who received her with the due Veneration of a Son to a Mother bowing to Her and placing Her on a Throne upon his Right Hand then she told her Son He must needs grant her a small Petition c. so she call'd it not smelling the Rat though it was contrary to the Law Lev. 18.7 yet she might think it practicable because David had not known her so she begs for him ver 19 20 21. Mark 6. Sagacious Solomon saw the Depth of the Design and that the Hand of Joab was in the Plot yea and of Abiathar also even at the very first prospect of the Proposal which made him turn so short upon his Mother to whom he had dutifully promised I will not say thee nay in any reasonable Request c. But this Request Solomon in his prodigious Prudence God had given Him saw through this Project that it was not so much for Abishag as for the Kingdom and therefore saith Ask for him the Kingdom also ver 22. for that is it he gapeth after and to patch his crack'd Title to the Crown He would marry the late King's Concubine as 2 Sam. 3.7 and 12.8 and 16.21 who was probably now grown Gracious with the great ones at Court c. ver 22 23. The Third Remark is Solomon being now satisfied that a new Conspiracy was in Hatching by Adonijah Abiathar and Joab against Him falls immediately upon a vigorous Prosecution of the Plotting Conspirators Whether be saw this new Villany in its Embryo by any secret Instinct of God's Spirit as some suppose or by Information of Prudent and Faithful Friends is uncertain However He takes this for an Indication and the first overt-Act of Treason against him ver 24 25. Solomon having pardon'd his former palpable Treason only upon his good Behaviour Chap. 1.52 And now this new over presumptuous Act reviving his former Guilt he is that Day executed because delaies be dangerous The Fourth Remark is Abiathar's Punishment by Death for his High Treason is mitigated and remitted into a bare Banishment ver 26 27. His Crime had been publick and open before in conspiring with Adonijah Chap. 1.7 9. And now again he had been dabbling Elbow-deep in a new Conspiracy as Wise Solomon well perceived ver 22. here therefore was He judged and not without a double desert and demerit saith Peter Martyr Solomon first deposeth him from his Office of High Priesthood and then banish'd him from Jerusalem where the High-Priest was always resident both as Chief of the Sanhedrim Ruler over the Priests and a Counsellour to the King unto his Field in Anathoth Josh 21.18 There to lead a
without any Hesitancy yea and perform'd it likewise without failure for three Years together ver 39. but then he broke the bonds of his Promise and Oath and out-run the bounds of his Confinement The occasion was two of Shimei ' s Servants ran from him to Gath. N. B. Achish in requital of old kindness to David 1 Sam. Chap. 27 and 28. Though Tributary now to Israel was allowed to retain the Title of King yet durst not detain Shimei's Servants that fled to him for Protection Mark 4. Now was the time that Divine Vengeance surely found out Shimei ' s Sin and his Sin him as Numb 32.23 Shimei is left of God to his own Folly and foul hardiness to attempt this most highly dangerous and desperate Journey from Jerusalem to fetch back his Servants being blinded both with the Dust of Avarice and with Rage against them and withal Hoping that either he might go with that Secrecy as it might never reach Solomon's Ears or that the length of three Years time had worn out his Confinement out of Solomon's Mind and Memory Or at the worst Solomon would not be so severe upon him in a Case of such necessity altogether without contempt of his Authority so he ventures to Saddle his Ass c. ver 40. Mark 5. Now a deceiving and a deceived Heart turned Shimei aside Isa 44.20 The Pride of his Heart deceived him Obad. ver 3. and both He and it started aside like a deceitful bow Psal 78.57 both David by his discerning Spirit and Solomon by his Sapience did easily foresee that though Shimei had been spared by the Father and now was reprieved by the Son and not immediately Executed as Adonijah and Joab were yet if any strict restraint were imposed upon him by Royal Authority his restless and irreligious Spirit could not contain it self long within Compass And now when a Temptation met kindly with his Corruption to draw it forth the Prevention of which Augustine thanks God for in his own behalf then did Shimei break the Bridle wherewith Solomon had restrain'd him The Seventh Remark is The Execution of Shimei for breaking the Covenant of his Confinement by King Solomon ver 40 to 45. Mark 1. Shimei had Judg'd Solomon's Clemency to be most generous towards him in not slaying him outright with Joab and Adonijah but only in confining so great a Criminal to the chief City of the Land wherein many Countrey Gentlemen are ambitious to inhabit and not to be doomed to any close Imprisonment in Jerusalem but only not to pass over the Brook Kidron which was about a Mile from the City So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation Yet all this cannot content him when two of his Servants who likely had agreed in some Evil ran from him to Gath being probably Philistines c. Mark 2. Some informed Shimei that his Servants were seen in Gath if this was told him for recovering them again then was it from good Will but if to ensnare Shimei in the breach of his Oath then was it ill Will and Envy However this iufatuted Ass ventures upon his Ass for speed will get his Servants though he lose his Life N. B. Worldling's cry out of this Folly yet imitate it Worldly things are Men's Servants by God's appointment Psal 8.6 They oft run from man he breaks the bounds set him by God's Law commonly to catch them again though he perish for it for ever Mark 3. As Shimei heard of his Servants and caught them so Solomon heard of what Shimei had done and calls him Kings have long Ears and more Eyes than their own Possibly Solomon saith Peter Martyr set a watch over Shimei privily and undiscern'd Upon this Information Shimei is summoned ver 41 42. Solomon like a wise and a just Judge expostulates the Case with him convinces him of his Sin to make him repent saith Peter Martyr by three Arguments 1. His Guilt of Perjury to God 2. His Rebellion against the King's Command Which himself had confess'd to be merciful And 3. An Appeal to his own Conscience whether he now justly did not deserve Death when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes ver 43 44. Shimei has not a Word to say for himself c. Mark 4. Shimei is led out of the King's Presence to the place of Execution and there Executed So Solomon like a Pious Son was as zealous against Injuries done to his Father as to himself and accomplish'd his Father's charge ver 9. This brings in the Second Part only touch'd upon in the General namely the establishment of Solomon by his Execution of Justice upon the contrary Faction So far was he from fearing a curse for so doing he expects it to bring in a Blessing ver 45 46. and ver 12. the Particulars hereof follow in the following Chapters 1 Kings CHAP. III. THIS Chapter gives a Relation of the Establishment of Solomon's Kingdom more particularly Namely by a twofold Means the first is External and the second Internal The First Means of an External Nature was Solomon's making Affinity with Pharaoh King of Egypt c. ver 1. Remarks upon it are 1. Wise Solomon had no sooner subdued all his factious Spirits at home but he begins to make Leagues abroad for his establishment and began with Egypt for these Reasons 1. Egypt bordered upon the South of Israel Numb 34.3 4 5. And so these two Kingdoms being contiguous might have the more familiarity the one with the other 2. Those two Kings Pharaoh King of Egypt and Solomon King of Israel were the most renowned Kings in all the World at this time and therefore might be the more forward to make Affinity each with other for their mutual establishment being both of them Prudent as well as Potent Neighbours 3. That Solomon might Marry the Daughter of this Pharoah or Vaphres as Serrarius calls Him The Second Remark is The League betwixt those two Kings was confirmed by Solomon's contracting a Marriage with the Daughter of Egypt which doubtless he did not until she was proselyted to the true Religion professed the Faith of Israel and received into the Church as Zipporah Rahab Ruth and sundry others were Otherwise had she been a gross Idolatress Solomon would somewhere have been blamed for acting so contrary to the Law of God as he is for loving many other strange Women Chap. 11.1 nor could it consist with that Love of God for which he is so highly commended to have in the beginning of his Kingdom ver 3. N. B. Beside that Solomon sinn'd not herein appears plainly both from Psalm 45. and the Song of Solomon wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World The Third Remark is Solomon loved this Queen above all his other Wives and so preferr'd her before them as to build a most sumptuous Palace for her
from Rehoboam and 2. gave him up to his young Counsellors Folly 3. alienating the hearts of his People from him 4 This God did moreover to shew his Divine Truth in his Threatnings to punish Solomon's Idolatry Chap. 11.11 God brings to pass what he had thre â—â—ed 1 Sam. 15.29 by the Insolency of his Son 5. And to vindicate likewise the Honour of his Prophet by whom he had foretold this sad Rent that Ahijah might not be found a false Witness as 2 Kings 9.36 and 10.10 and in other cases 6. There is no evil in the City which the Lord hath not done Am. 3.6 as an Act of Justice in God to punish sin with sin in the unjust actions of Men. N. B. God is the supream and most righteous Judge and ordered all those disorders of Rehoboam's roughness of the People's petulancy of Jeroboam's Plot and of the young Councellor's rash Councel to his own glorious ends and purposes by his over-ruling Providence in all these Occurrences As sin is a punishment of sin so 't is an act of Justice in God to make use of it All those aforesaid sinners acted freely according to the choice of their own depraved wills yet all their sins do unwittingly meet together to accomplish the just Decrees of God N B. Dr. Hall saith Excellently here all these aforesaid Sinners might have done otherwise for any force that was offered to their wills yet they all would no more do otherwise as they did than if there had been no praedetermination in Heaven concerning it that God may be magnified in his Wisdom and Justice while Man wittingly perisheth in his own folly Hos 13.9 Secondly The Remarks upon Jeroboam as First Now Jeroboam strikes while the Iron was hot and blows up the People now under a general disrelish of Rehoboam's roughness into a general defection from him and as general a Rebellion against him crying out What portion have we in David c. v. 16. N. B. 'T is a wonder those seditious mouths durst mention David in such defiance one would have thought that the very name of David whom God raised up to do so much good for Israel might have been able enough to Conjure down that Devil of Phrenzy and Fury which now had taken possession of them and to contain them within the due bounds of Loyal obedience but alas all those good turns that David had done for them and for their Fathers before them were so soon forgotten as that twice here they named David in contempt and add that absurd title to it the Son of Jess an opprobrious Language which they had learnt from Saul the Cast-away 1 Sam. 22.7 and from Sheba that Arch-Rebell 2 Sam. 20.1 tho' the Holy Ghost maketh an honourable mention of this Title 2 Sam. 23.1 Psal 72.20 Acts 13.22 and Isa 11.1 10. the Root of Jess out of which Christ sprouted Tho' David had done them no wrong yet thus venomously they spit out their malice against David and against his House saying See to thy own House David and we will see to ours c. N. B. Then the Ten Tribes went away to their Tents and to their Idols too as Mr. Broughton upon Daniel observeth from the words Ohalchem and Elohehem that so signifie And some suppose this mutiny was managed by the rude multitude at Jeroboam's instigation wholly resolving to assume the Crown to himself The Second Remark is Jeroboam having thus politickly gained the Ten Tribes to himself v. 16.19 the Tribe of Judah only stuck cordially to Rehoboam and with them that part of the Tribe of Simeon that were mingled with them and part of Benjamin whose dwellings were within the confines of Judah yea and the Levites and others of the other Tribes who set their hearts to seek the Lord in his holy Temple 2 Chron. 11 1â—.16 and 15.9 but Rehoboam could not content himself with these few he therefore sends his Tribute-Master Adoram to promise them ease of their Taxes when it was too late after himself had threatned to make them ten fold more heavy v. 18 Herein also Rehoboam was ill-advised seeing the sight of such an Officer he might well think would the rather enrage the rude rabble the mutinous multitude were guided more by rage than by right who having rejected Rehoboam's Person and Majesty did with greater disdain renounce his message and Messenger When Adoram all too late would coax the People with good words they answered him with stones wherewith they stoned him to death and had Rehoboam been in Adoram's cloaths he himself had fared no better for those stones were thrown at him in his Officer the Messenger suffers for his Master and the Master suffers in his Messenger as 2 Sam. 10.3 4 5 6. 'T was now high time for Rehoboam to betake himself to his Chariot and make Jerusalem his Sanctuary against this Conspiracy at Shechem and well it was he got so well away thither Remark the Third Rehoboam having recovered a refuge by an hasty flight in Jerusalem takes a new step of over-hasty Advice to reduce the Rebells into Allegiance by force of Arms c. v. 19 20 21. but was Countermanded by the Lord who sent his Prophet to prohibit him c. v. 22 23 24. Mark 1. This was Rebellion and no better in Israel tho' Rehoboam had acted like a fool towards them and tho' it was according to the determined Counsel of God and what God had foretold yet because Israel acted not here with any design of fulfilling God's Will but only to gratifie their own Rebellious dispositions therefore is it most justly stiled a Rebellion v. 19 20. Mark 2. Judah and Benjamin still stick fast to their Loyalty the Example of a general Rebellion cannot make them Disloyal to the House of David God will reserve a Remnant free from and uncorrupted with the common Contagion An hundred and fourscore thousand of them are ready to force Israel to their due Fidelity and to their denyed Subjection v. 21. Mark 3. God suddenly sends his Prophet Shemaiah to forbid the Battel v. 22 23.24 saying this thing is from me c. As this Rebellion was an Act of Sin so it was from those Rebels but as it was a punishment for Solomon's Apostasy Chap. 11.11 so it was from God who challenges it here for his own work so Rehoboam desists c. not doring to fight against God his Maker tho' he durst against the Multitude c. Remark the Fourth is When Jeroboam had craftily contrived to get himself made King over Israel by the Election of the People v. 20. then he fortified Shechem the City of his Conspiracy and Built Penuel beyond Jordan to be a Bulwark there v. 25. For this fault God blames them They have set up Kings but not by me c. Hâ—s 8.4 Israel there is worthily reproved for setting up this Vsurper tho' they follow'd the will of God's Decree yet did they not do it in obedience to God's Precept but as hurried
manifest by this Gesture Abigail fell at David's Feet 1 Sam. 25.24 but she catches hold of Elisha's Feet as the Disciples did of Christ's Matth. 28.9 being loth to lose him again when risen from the dead This passionate Posture intimated in Deeds what she durst not presume to express in Words saith P. Martyr Gehazi would have removed her because as Lavater saith he knew his Master's Modesty and Humility not willing to be touched much less adored by a Woman and he would not have his Master so molested saith Piscator but Elisha forbids his Man to molest her lest he add Affliction to her Affliction the cause whereof he confesseth himself ignorant of acknowledging without shame that the Spirit of Prophecy was not inherent in him but God gave it to him according to his Pleasure as to Nathan 2 Sam. 7.3 c. Remark the Sixth The Shunamite's Passion◠moves the Prophet to Compassion she presseth upon him with a most pathetical and moving Expostulation saying Did I desire a Son of my Lord did I not say do not deceive me ver 28. As if she had said saith Piscator was I over desirous of a Son or unduly immoderate for him then the loss of him had been just upon me but I did not so much as desire him but it was thou that freely promised him in God's Name as a special Favour and therefore thou art obliged to preserve him with thy Prayers to which P. Martyr adds As thou didst promise me a Son when I did not desire him so now at my Petition thou oughtest to restore to me thy gift when I have lost him nay farther she charges the Prophet with Deceit which here she doth mince for she had said Do not lye to me ver 16. which were words not fit for a Man of God N. B. Behold here saith P. Martyr the marvelous Meekness of God's Prophet he was not moved into Passion but into Compassion by her uncomely Expressions for he knew her of a troubled Spirit a good Patter 〈◊〉 he is to all pious Pastors who should deal tenderly with such though they speak incongruously Remark the Seventh Elisha sends Gehazi ver 29. bidding him haste away and not stand tattling in the way and lay my Staff upon the Face of the dead Child The Prophet was as much afflicted for her sake as she was for her own He speaks not one word to her but all these words to his Servant for a speedy Remedy before the Death of the Child be divulg'd to the great Grief of its Father and his Family yet all this satisfies her not she will have himself to go as well as his Servant and by her Importunity prevails with him ver 30. He arose and followed her N. B. As Jesus on the like occasion followed Jairus Matth. 9.18 19. not taking offence at his weak Faith nor turning him off for presuming to prescribe what the Lord should do However Gehazi was gone before but Elisha's Staff could not drive away Death from the Child the Servant can do nothing ver 31. The Rabbins render this reason because Gehazi stood boasting by the way to Passengers that he was going to raise a dead Child with his Master's Staff but it rather seems that the Mother's Unbelief made those means ineffectual and Elisha overcome to go with her did not pray that his Man might prevail otherwise Elisha's Staff might have had as much power as had Moses's Rod or Elijah's Mantle Exod. 14.26 2 Kings 2.8 14. Now come we to the Concomitants of this Seventh Miracle Remarks hereupon are First Elisha goes to the House finds his Chamber taken up with this dead Child all Gehazi had done being disappointed ver 32. The Fathers have many Descants upon this disappointment some say 1. That Elisha did seemingly ill in delegating his Gift of Miracles to his Servant which God gave him no Commission to do 2. God did designedly disappoint Elisha's Expectations in sending his Servant to no purpose that the Master might be humbled thereby and not think too highly of himself c. But 3. this happened so for an Allegorical Mystery N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses which like a Staff both sustains and smites Man but cannot quicken those that are dead in Sin Gal. 3.10 11. But Elisha signifies Christ who in his Incarnation after a sort applied his Body to our Body and his Parts to our Parts as Elisha did here ver 34 35. and thereby he delivered us from Death and Damnation 1 Thes 1.10 Remark the Second The means Elisha made use of for reviving this dead Child were twofold First Invocation and Secondly Incubation First He betakes himself to Prayer as soon as he had shut the Door upon himself and the dead Child ver 33. not so much as the Mother or Gehazi must be admitted that he might call upon God without distraction whatever use he made of his Wooden Staff that proved so ineffectual in his Servant's Hands we Read not but he well knew his Staff of Prayer could reach Heaven being long enough to beat ope those Gates with earnest and repeated knocks and thereby could beat away Death out of the dead Child And Secondly he applied his warm Body to the cold Body of the dead Child ver 34. Peter Martyr asks How durst Elisha touch a dead Carkass seeing it was forbid by the Law He answers Though some Ceremonial Pollution might be contracted by the touch of a dead Body yet that was justly to give place to a Moral Duty and to such an eminent Act of Charity as this was especially when it was done by the Direction of God who could dispence with his own Laws N. B. Here must needs be disproportion of Mouth to Mouth Eyes to Eyes and Hands to Hands betwixt a Man and a Child Yet the like Application was made by Elijah 1 Kings 17.21 yea and by Paul also Acts 20.10 and all in a Figure teaching that there be great Disproportion betwixt Christ and us yet when he applieth himself to us our dead Souls are quickned Remark the Third When Elisha felt the Mercy coming and the Corps warming He sets to Work with more vehemency in variety of Postures and Actions ver 35. sometimes improving the fervency of his Soul to recover the Child's Soul by earnestly praying for it And sometimes applying the fervour and warmth of his Body to warm the Child's cold Body This he did again and again N.B. To teach us not to faint in Prayer if not speedily answered but to continue instant therein Gal. 5.9 Rom. 12.12 Col. 4.2 1 Thess 5.17 we as well as Elisha shall prevail at last pull Isa 45.11 19 c. Remark the Third is The Consequences of all which 1. Concerns the Child And 2. The Mother 1. The Child revived which is demonstrated by Effects 1. He sneesed seven times whereby he expell'd those Humours wherewith he was suffocated out of his Brains saith Lavater for he died
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
to him in his Temple 1 Kings 9.3 and 2 Chron. 7.12 c. the House of God was the place of God's manifesting his Presence 3. Ezra here Bewails not his own but the Peoples Sins whose Persons and Sins he taketh upon himself a publick Person that therein saith A Lapide he might become a Type of Christ 4. A Great Assembly attracted thither by a right Noble Loadstone their great and gracious Lord Ezra wept with a great weeping also and made the Place another Bochim observing that Rule of the Apostle Weep with them that Weep Rom. 12.15 They wept with weeping Ezra c. 5. Sanctius observes well here How unspeakable is the Good that is got by the Godly Example of such an High Prince and Holy Priest as Ezra was and so much Evil is learn'd by Evil Examples 6. Here were Anashim Venashim c. Heb. Men Women and Children weeping c. All these the Law of God commanded to meet together at their Solemn Meetings Deut. 31.12 and 29.11 Neh. 8.3 All Sexes and Sizes could not wash their hands in Innocency as Psal 26 6. therefore they all washed them in Tears being polluted with Sin Remark the Second Shechaniah's Oration to Ezra ver 2 3 4 5. Mark 1. Wolphius well observes tho' Shechaniah says we have Trespassed ver 2. yet was he not one of the Trespassers for his Name is not in the following Catalogue ver 26. but he saith We in the Name of the People and their several Families and his own among the rest Mark 2. Tho' his Father Jehiel and five of his Father's Brethren Sons of his Grandfather Elam were all Trespassers ver 18.26 c. yet this Pious Man durst thus couragiously and freely discharge his Duty evidencing thereby that he zealously Honoured God more than his nearest and dearest Relations c. Mark 3. He Counsels that they should fall immediately upon Action and make amends for their Errour and then in case of their Repentance and Reformation saith Piscator we need not despair of God's Mercy He observ'd that old and good Rule Ora Labora 't was not enough for them to Pray but they must join Practice with their Prayers as the Philosopher said to the Carter who had overturn'd his Cart and only call'd for Minerva to help him Stulte admotâ manu Invocanda est Minerva Thou Fool lay on Hands to lift up thy Cart as well as Pray c. Mark 4. He Counsels the Congregation to Covenant with God that all the strange Wives should be in due time put away ver 3. tho' they could not at that juncture accomplish it yet he adviseth they would bind themselves by a Solemn Vow with all convenient speed to perform it saith Wolphius knowing that this would be a means to fix the sickleness of their false Hearts N. B. As God covenants Mercy on his part so we Duty on our part If the Oath of God be upon us we cannot dare to slip Collar so easily but Conscience is commanded to cleave close to God with full purpose of Heart in every part and point of Obedience Deut. 10.20 and 30.20 Mark 5. Tho' this Pious Person had spoke with all Humble Submission of Acting according to the Counsel of my Lord as he call'd Ezra ver 3. having an Eye to his due Dignity and Authority yet in ver 4. hehold how boldly he bespeaks him even as Jehovah did unto Joshua Rise up and Act why liest thou on the Ground Josh 7.10 for there Ezra lay then saith Vatablus still weeping but Shechaniah rouzeth him up saying saith Wolphius thy Weeping without Acting will avail nothing c. Mark 6. Nor doth Shechaniah sawcily thrust himself into Ezra's Office saith Wolphius but submissively saith to him Gnalekah Hadebbar Unto thee this matter belongeth because thou hast both Dexterity to manage the Matter and Authority both from the God of Heaven and from the King of Persia to carry on a Right Reformation Mark 7. He bravely encourages Ezra to put his hand to the Work and he promises in the Name of the People as well as in his own that they all would assist him and strengthen his hands in God as Jonathan did David's in the Wood 1 Sam. 23.16 This was piously and prudently done saith Wolphius Remark the Third The Effect of Shechaniah's Oration ver 5. Then arose Ezra according to the Counsel of Shechaniah Oh how forcible are right and well-placed words unto an upright and well-prepared Heart Job 6.25 Ezra presently Acts in making not only Princes and Priests to Swear in the Name of the Lord saith Grotius but also all the People too lest the Mobile saith Wolphius should slip Collar as soon as gone which they could not so well do when once Cajol'd into the Cords and Chains of a Solemn Covenant with God N. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for an Oath is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge to Hedge in our unruly Spirits and never did the Sacrifice under the Law when it was an untamed Heifer stand in more need to be fast bound with Cords to the Horns of the Atar Psal 118.27 than those loose and slippery hearts of ours do need to be confined within the compass of due Obedience with that Sacred Cord of oft renewing our Covenant with our God Every Sacrament is a new Obligation to pay the old Debt of Obedience c. Remark the Fourth Ezra after this Solemn Swearing procures a private Convention or Consistory in the Chamber of Johanan convenient for their Convening there ver 6. tho' he was still Fasting and faint yet no Food could go down with him until he had gone through-stitch with his Work and some effectual Order taken for Redressing that great and grievous Sin Hereupon this Holy Conclave or Council-Chamber when the Sanhedrim was present and Ezra sat President do Consider Consult and give Counsel what course must be taken then they Decreed in this private Council that a General Assembly a Publick Convention should immediately be called together by Proclamation to meet at Jerusalem ver 7. and the Penalty against Aweless and Lawless Persons that refuse to come within three Days they were to forfeit their whole Estates and to be cast out of the Church ver 8. This short space with such severity was purposely set down by this Secret Senate saith Wolphius that the Guilty might make no shifts for their Absence but be brought speedily to Answer in that General Assembly and that Reformation might by no means be any longer retarded Remark the Fifth The Parliament Meets and a vast Multitude attends ver 9. not daring either to out stay their three Days time because their Estates were at Stake or to be at too far a distance out of the reach of a Call and therefore they stood in the open Street near the Temple the sight whereof made them Tremble together with the sense of their Sins inwardly saith Masius and the smart of the great Rain and Cold outwardly
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theâ—â— might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâ—ning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâ—dah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
Conflict Matth. 22.33 But also some of his Sworn Adversaries acknowledge he had spoke well Luke 20.39 And the Sadducees themselves were put to Silence and Shame ver 40. being convinced in their own Consciences The Third Rancounter next follows and all upon the same Spot as we say and at the same time which indeed was a double onset 1. That of the Pharisees by a crafty Engine upon Christ and 2. That of Christ upon his Vanquished Antagonists The first was occasioned by the Pharisees perceiving he had Silenced the Sadducees Matth. 22.34 Though they mortally hated them as well as Christ yet do they consult with them how to Rally their Routed Regiments and Recover their lost Reputation This Consult concludes that neither of them two Sects should be seen in this 3d Conflict being both baffled in the 1st and 2d but one of those Scribes who had commended Christ for his Conquest in the foregoing Contest Luke 20.39 A Learned Rabbin and a Doctor of the Law should be injoyned as his penance for his Applause of Christ to manage this Third Dispute with him by proposing to him this captious Question which is the greatest Commandment Matth. 22.35 36. Mar. 12.28 c. And though Luke doth not Record this in chap. 20. As he had done the other two Assaults ut supra and as he doth the Second Branch of this last Luke 20.41 to 46. yet had he Related this same History Luke 10.25 c. This same Tempter designed to take Advantage at Christs Answer to his question had he singled any one in either Table as greatest the Reply had been ready Are they not all of equal Authorities for he that gave out one gave out all Jam. 2.10 11. And then had he Symbolized with Pharisaism which Distinguishes the Commands into greater and lesser c. Hence Christ to avoid the seen Snare doth not exalt any one particular Command to the Debasing of another but Repeats out of Scripture the Sum of both Tables holding out two grand Duties Love God and your Neighbour which though a parity of Divine power injoins both yet seeing they have a Subordination of Objects he Ranks them in this Order That concerning God is the first and that concerning Man is the second like to the first as being of the same Authority though it have not the same but a lower Object c. Mark only gives an Account of the Catastrophe of this Conflict Mar. 12.32 c. Saying This Tempting Lawyer being Tamed with the Evidence of Christs Answer doth not only Tacitly Truckle thereto but also openly Applauds his Answer to him as he had done before his Answer to the Sadducees Whereas Mar. 12.34 'T is said Christ commended him for answering Discreetly c. as he had commended Christ for speaking well c. Luke 20.39 N. B. Note well This shews that a Tempter of Christ may make Discreet Answers to Christ and may be better than the Pharisees use to be yea may begin to lift up their Heads toward Heaven It shews also N. B. Note well That pretended Patrons of the Law as this Lawyer was may be professed Adversaries to the end of the Law which is Christ and his grace and gospel the main matter whereof is Remission of Sin by his Merits Then follows the Second Branch of this last Conflict all which three Mark intimates were managed while Christ Taught in the Temple Mar. 12.35 Now when he had run through the three Rancounters of his Adversaries with him and by his Astonishing Answers Confounded all their Tempting Questions Then he not thinking this to be Conquest sufficient proposeth also a Question to them from Ps 110.1 About the Divine Nature of Christ Matth. 22.41 c. Mar. 12.35 c. and Luke 20.41 He asks not of himself but indifinitely of Christ The Pharisees whose former Convention was not yet Dissolved granted him to be the Son of David the common Title he was Courted with by such as came for Cure to him herein they said-well but not all for Christ Convinceth them from the Psalm aforesaid that the Messiah must be more than a meet Man he must not only he the Son of David but also the Son of God Because God the Father said to God the Son Sit thou as my Fellow Zech. 13.7 and Coequal Phil. 2.6 On my Right Hand the place of greatest Dignity c. Till I make thy Foes â—â—y Footstool That Christ should be Davids Lord and yet Davids Son God and Man in one Person this is the great Mystery of Godliness 1 Tim 3.16 A wonder of Wonders in him who is called wonderful Isa 9.6 Which the very Angels intently pry into as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies 1 Pet. 2.12 Though these Respondents were Subtile Sophisters and Mighty in the Scriptures yet now Christ to crown this long Dispute with this last stroke Muzzles up their Mouths and confounds their Confidences in their own Consciences great is Truth and will prevail When Christ had Confuted and Confounded the Scribes and Pharisees by three convincing Conflicts aforementioned and all this being managed in the Temple as is intimated not only in Mar. 12.35 but also in Matth. 14.1 Where it is said Christ after those Disputes went from the Temple never to return to it any more he now falls upon them with their Doom and Character and as he had in Matth 5. pronounced eight Beatitudes to sincere Saints where with to draw them up to Heaven so in Math. 23. He Denounceth eight Dreadful Woes against those Rotten Hypocrites whereby as by so many Links of an Adamantine Chain he draws them down to Hell as to their own proper place and there leaves them to be Reserved unto the Day of Judgment He poureth out his Curses upon them grounded upon Isa 65.15 In all which he turns his Speech from this incorrigible Crew to the People and to his Disciples at that time present in the Temple Attending still upon him who now returned to his Preaching-work wherewith he would close the whole Course of his Ministry upon Earth Mathew Records three weighty and famous Sermons of Christ Preached upon the first and second of his three last Days of Liberty The first was Preached in the Temple as above concerning the Doctrine Manners and Detestable Hypocrisie of the Scribes and Pharisees Matth. 23. Wherein he warns his Auditory to beware of the Contagion of such corrupt Teachers c. The Second Sermon be Preached out of the Temple upon Mount Oliver to his Disciples alone concerning the Direful Destruction of the Temple City and whole Jewish Nation which would continue to the end of the World Matth. 24.1 c. The third to the Disciples also concerning Watching for and Tradeing till the Lords Returning c. Matth. 25.1 c. The First and Third of those Sermons Matthew only Relates at large but the Second is Related also by Mark chap. 13. and by Luke chap. 21. almost as largely as by Mathew There is
Instance which Christ himself uttered as a Specimen of the Management of the Day of Judgment both for Matter Manner c. Mat. 25.31 to the end of ver 46. Where the Lord Judge Denounceth the Final Doom both upon the Sheep at his Right Hand and upon the Goats at his Left ' and all by way of Dialogue c. ye saw me naked c. Now 't is farther Alledged that seeing the Father Judgeth no Man but hath committed all Judgment to the Son John 5.22 And that the Son will Judge the World as he is Man in Humane Nature and that none of all the Posterity of Adam shall be excused for their Absence from this General Assizes none shall be allowed to appear by a proxy but every Individual Man Woman and Child Poor or Rich Jew or Gentile shall be compelled to appear personally before this Judge's Tribunal 2 Cor. 5.10 And there have a fair and full Tryal either for Weal or Woe Now upon this Supposition the Day of Judgment may take up a much longer time than most do imagin for it Requires as much time to speak a Mans Life as to read it c. we may well believe that this General Just Judge will not suddenly shuffle up any Matters for Eternity in that Day Upon these Considerations that Holy Man of God Mr. Shepheard in his Sincere Convert page 37. saith that this Day of Christs Kingly Office in Judging the whole World shall haply last longer than his private and less Glorious Administration in Governing the World shall do c. this saith he may be made evident both by Scripture and by Reason c. N. B. Note well 3. This is the time however long or short wherein all Mankind both the good and the evil Servants must Reddere Rationem give an exact Account of their Stewardship whether they have wasted their Lords Goods either Pounds or Talents or have improved them in Tradeing Luke 16.1 2. and 19 15. c. Mat. 25.19 c. All Persons must appear before the Judgment Seat of Christ to Reckon with the Judge about all things they have done in the Body 2 Cor. 5.10 whether they have received the Graces or Gifts of God in vain 1 Cor. 15.10 Oh! Blessed is that Faithful and Wise Steward who giveth a good account to his Lord at his coming Luke 12.42.44 Now the particular account Men must then give is Threefold First of their Thoughts which are known to God Hebr. 4.12 13. in that day God will Judge the Secrets of Men by Jesus Christ c. Rom. 2.16 Then the Book of Conscience shall be opened which is Index Vindex Judex 'T is Gods Spye and Mans Overseer faithfully Recording every Vain as well as Villainous thoughts Rom. 2.14 15. John 8.9 1 Cor. 10.29 Hebr. 10.2 Tho' sinfull Thoughts be free as to Men yet are they not free to Conscience which is better Sore than Seared much less can they be free to an All knowing God John 21.17 Acts 1.24 Secondly They must Reckon with this Lord Judge for their words Mat. 12.34 35 36 37. If idle and wast words must be accounted for in the Day of Judgment how much more for evil and wicked words Cassiodore saith that among ten Thousand Talents of Mens common Communications there is scarce an Hundred pence no non decem quidem obolos not so much as ten half penny 's of Spiritual and Savoury Discourse Alas How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth hereupon Wise Xenophon and Plato did propose this profitable practice that Mens Speeches and Discourse might be written down in a Table Book both at Meals of Meat and at all Meetings c. that they might be brought to shame when they Reviewed their many Extravagant Expressions Thus the Psalmists Heart was greatly grieved when he Reflected upon what he had spoke amiss but a little before Ps 73.13 21 22. Therefore did he pray Set a Watch O Lord before my Mouth keep the Door of my Lips Ps 141.3 well knowing what an unruly Member the Tongue is which no Man can Tame Jam. 3.2 3 4 5 6 7 8. where the Tongue is called not a City of Evil or a Country of sin but a whole World of Iniquity hereupon we ought to put our untameable Tongues into the Hands of God as David did who alone is able to tame them the Difficulty of which Work we are taught by the God of Nature who hath given the Tongue its place and Situation betwixt the Head and the Heart that it might take Counsel from them both before it utter any words c. and the God of Nature hath fenced the unruly Tongue within bounds by a double Wall the one of flesh to wit the Lips and the other of Bones to wit the Teeth that it may be kept the better within Compass from all Extravagant Speeches c. For this very cause of the Tongues unruly Nature God hath ordered not only that Children shall not be able to speak untill they grow up to some wit and understanding whereby they may the better order their Speeches with their Tongues but also that all they who are born Deaf must be Dumb likewise because they being Deaf cannot hear Instruction for Teaching them the Right use and Government of the Tongue Even a fool when he holds his peace is accounted wise c. Prov. 17 28. Thirdly Then an Account must be rendered as for all their Thoughts and for all their Words so for all their Works Namely for all such Works wherein there hath been any Omission of Good and wherein likewise there hath been any Commission of Evil It may be Succinctly Reduced into those distinct parts the Reckoning hath a double Relation both unto good and unto evil First unto the first of Good which is thus Expressed Either 1. De bonis Omissis of good that is waved or De bonis Demissis of good that is wasted Or 2. De malis Commissis of Evil that is committed or De Malis permissis of Evil that is permitted when it is in the power of our Hands to prevent the Perpetration of it hereby we make our selves partakers of other Mens Sins 1 Tim. 5.22 N. B. Note well Participans Nutans non obstans non Manifestans c. Which the Grave and Godly Mr. Greenham Interprets thus saying we become Accessories to other Men who are the principal Actors of them either by commanding or by commending or by consenting or by counselling or by countenancing or by communicating or by concealing if we be not Admonishing nor Mourning nor Praying for the Offenders c. And Accessorium Sequitur principale saith the Maxim in Divinity he that is but Accessory to other Mens sins is likewise Involved in the Guilt of the principal sinner and so he may partake of the Plagues thereof Revel 18.4 1. Sam. 3.13 Rom. 1.32 see much more upon this point Dr. Ames Cases of Conscience pag. 299 c.
10 18. He gave up the Ghost thus commended into his Fathers Hands by Prayer and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer in his last Breath is Recorded only by the Evangelist Luke which still farther Demonstrates how necessary it is to have an Harmony of all the four Evangelists without which we cannot have a full History of our Lords Passion and Death seeing what Circumstance thereof is omitted by any one Evangelist the same is all along seasonably supplyed by another Now when Christ had wrought and was working of seven Wonders upon the Cross wherein all Creatures could co suffer with their Creator a Crucified Christ for the Sun was Eclipsed the Heavens were Darkened the Earth Quaked the Rocks Rent asunder the Graves opened and the Vail of the Temple did dwindle away yet all this time of all other Creatures only Miserable Man would not Co-suffer with Christ though for Man only it was that Christ suffered And when Christ was speaking the last words he had to speak before his Death this Sentence was the last of the last And this last is also borrowed out of the Book of the Psalms as his my God my God c. before said was to shew the Congruity betwixt the Literal and the Mystical David the former being the Father and the Figure of the latter as the other Eli Eli c. was drawn out of Davids Quiver Psal 22.1 So is this last word out of Psal 31.5 where David in great distress commits his Spirit to God and here Christ commends his Spirit to God This Denotes how our Lord loved to Dig in Davids Delf and to Dive into his depth in deriving those sayings from the Psalmist to shew the fullfilling of the Scripture and the Symbolizing of the Type with the Antitype though with some small difference in this last for 1. David Literal was but the Adopted Son of God but David Mystical here was the Natural Son of God 2. David Resigns up his Spirit to his Redeemer that is to Christ our only Redeemer the Lord God of Truth that alone Redeemeth us But Christ here Resigneth up his Spirit to his Natural Father 3. David uses the word Commit but here Christ useth the word Commend which difference of the Verbs may admit of this Criticism things of small value may be committed to the Trust of a Keeper and commonly are so though they cannot be highly commended for any Intrinsick worth in them being only of common commodity and usefullness as ordinary Vessels of Wood Stone Glass or Clay Such an one was David as compared with Christ David saith of himself what profit is there in my Blood in the very Psalm before this Psal 3â—â— but Oh the unspeakable profit that is in the Blood of Christ the Blood of God Acts 20.28 Not the Blood of a meer Mortal Man but of that God-Man the Lord Jesus Therefore it is called the most pretious Blood 1 Pet. 1.19 and in the Blood as in a Vehicle is the Life of the Body Gen. 9.4 Levit. 17.11 Now as Christ's Body was of the Finest and most Refined Temper of Mankind being purposely fitted by the Father for uniting with the Divine Nature Psal 40.6 7. Hebr. 10.5 So his Soul that Particle of Divine Breath that Animated such a prepared Body must needs be the most precious Soul in the World And if the Soul of Man in general be of more worth than the whole World as Christ himself who best knew the worth of a Soul because he only paid down the full price of a Soul plainly declareth Matth. 16.26 Then assuredly the Soul of this our Redeemer which he was to powr out as an offering for sin Isa 53. to and which was to pay the price of Redemption for all the Souls of the Election all Ages of the World must needs be of a most prodigious value and a most Inestimable Jewel This is that precious Gemm which our Dying Jesus here commends to his Father which Teacheth also that his Soul did not Descend into Hell the place of the Damned for he immediately commends it into his Fathers Hands c. had he gone down to Hell Luke must mention it but not one word of this Acts 1.1 yet of all else c. and to Teach us what we ought to do in a dying Hour 'T is a standing Duty Incumbent upon all that fear God to commit their Spirits to Gods Keeping all the Days of their Lives as David did Psal 31.5 and to commit their Souls to God as to a Faithful Creator in all ways of well-doing as Peter Requireth 1 Pet. 4.19 Those that can thus commit their Souls to God while living may most comfortably commend that most precious Jewel the Soul to God â—hen dying as Christ did here CHAP. XXXIV Seven Signs of Christs Triumph THE Sixth Grand Remark is the seven Signs of Christ's Glorious Triumph over even his most Ignominous Death at that Juncture of Time when his State of Humiliation was at its lowest Ebb in its last Accomplishment As Christ's seven last words had a kind of coincidency with his seven last Wonders in some particular Branches So likewise those seven Signs of Christ's Triumph over Death while yet he did Hang upon the Cross have an Happy Coincidency with both his last words and his last Wonders and therefore little more than a bare Narrative of them need be added here save only a Discourse in brief upon the first and the last of those Seven which have not been at all touched upon before These seven Signs are these 1. The Title upon the Cross of Christ Jesus of Nazareth the King of the Jews Mark the Over-ruling Hand of Almighty God That this very Title of Christ's Crime should stand unalterably in these very Terms when the Chief Priests c. did use their utmost Indeavours for the Alteration of this Inscription John 19.19 20 21 22. Though those Priests could prevail with Pilate to pass the Sentence of Condemnation upon Jesus contrary to the conduct of his own Conscience yet can they not with all their Rhetorick c. perswade him to alter this Inscription But stands stiffer in this without any yielding than he had done in Condemning Christ for popular Applause But he who pleased the People in that will not please the Priests in this saying what I have Written I have Written it was as unalterable a Superscription as if it had been the Law of the Meeds and Persians a Decree not to be changed Dan. 6.8 whereas indeed it was the unchangeable Decree of Heaven that it should stand thus for the Great God by whom all Men Live Move and have their Being Acts 17.28 Thus guided Pilate's the proconsuls Hand and Governed his Heart both to write this Title and to Ratifie this writing against the Priests Minds And Pilate wrote this Title to the Hebrew Greek and Latin that all People out of every Nation flocking to Jerusalem at this Paschal
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
Liquor the Blood of Saints here also N.B. 'T was not sufficient to Rage in Judaea only but he will pursue them also six days Journey into Syria and his Outrage is aggravated herein that he spareth not the weaker Sex who are usually spar'd in such cases if they profess'd themselves Christians And it appeareth that the High Priest and that Council were no less outragious than he in putting a Sword into such a Mad-man's hand No less than the Destruction of the Church of Christ every where is designed by its Enemies both They and Saul hunt for Christians Lives The second Remark is Oh what an eminent Monument of Divine Mercy doth this Blood-thirsty Brute remain upon Scripture Record 1 Tim. 1.13 14 16. that a Pharisee a Persecutor of the first Magnitude and so malicious a Murderer should become a Christian an excellent Preacher of Christ and such an eminent Apostle N.B. Here a Wolf is changed into a Lamb Oh what cannot Omnipotency do out of his Free Grace Persecuting Saul is made a Praying and a Preaching Paul The Sacred Scriptures do largely relate what a notorious Villain this same Saul had been before his Conversion that none might despond or despair of the Free Grace of God so they have but hearts given them earnestly and sincerely to seek it This Man when converted doth as it were Pennance in a white Sheet confessing that he had been the chief of Sinners primus quo nullus prior aut pejor yet the Grace of Christ abounded to an overflow towards him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 signifies Preaching ever this great Grace This introduceth Saul's Conversion so wonderful a work of God's Free Grace as is almost without a parallel in the Sacred Record N.B. As it was once said of the Old Testament Saul in derision Is Saul also among the Prophets 1 Sam. 10 11. and 19 24. Tho' the first was spoken for a Wonder yet the latter was uttered in a Jear importing all was surely well when such a Bloody Tyrant was so tyed up manacled maugre all his malice and madness So the same may be said of this New Testament Saul even with admiration Yea this latter is the greater Wonder of the two for the old Saul in his seeking Asses did but find a Temporal Kingdom but this young Saul while he was pursuing Death strangely stumbles upon Everlasting Life N.B. Oh marvelous Metamorphosis far beyond all Ovid's Pagan Dreams Here 's not only a Wolf turned into a Lamb but here 's a Monster of Nature changed into a Miracle of Grace Here 's a Child of Wrath become a Vessel of Mercy and a Son of Perdition an Heir of Salvation The former Saul had the Spirit of Prophecy come upon him which made him another man 1 Sam. 10.6 9. and 10. but this was for the time only who spake only as Balaam's Ass did for the Gift soon left him again he was not turned into a new Spiritual Man However this made many amazed that there should be Anser inter Olores Corvus inter Musas as the Latine's Proverb is suitable to that of the Hebrews A Goose among the Swans a Crow among the Muses a Rustick Saul among the Divine Prophets N.B. But there was more matter of Amazement at the change of this latter Saul Acts 9.21 who of a Cursed Tare was turned into Blessed Wheat and had a real Transmutation a thorough Transmentation and an Abiding work upon him Saul the Persecutor was turned into Paul the Preacher The power of that Chymist is worthily praised who can most curiously not only Refine the fine Gold from its Dross but also extract pure Gold out of drossy Copper How much more is the great God to be magnified who changes Dross and base Metal into the most Refined Gold 'T is only the God of Nature that hath the true Philosopher's Stone and can change the Nature of created Beings the bad into good and the old depraved Nature into that which is new and truly Divine Nature 2 Pet. 1.4 Such a great change as this of Saul into Paul was an unaccountable matter and therefore might truly cause Amazement But the Father saith Ex quovis ligno fit Mercurius cum Digitus Dei sit Statuarius The Omnipotent God can of crooked Timber make straight Pillars in his Temple He can of very Stones raise up Children to Abraham Matth. 3.9 Nothing is too hard for that God in whose hand Saul's heart was Gen. 18.14 Job 42.2 c. This so Famous a Conversion of Saul stands Recorded in many remarkable circumstances As 1. The Time when 2. The Place where 3. The Manner how 4. The Witnesses thereof 5. The Concomitants and 6. The Consequents of it 1. The Time when it was while in the very Act of his outragious Persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Adulteress was John 8.4 in the very nick of his highest Rebellion against Christ Acts 9.1 2. This Furioso Saul had got his Fatal Commission out of the High-Commission-Court of the High Priest who was as full of Fury as he so needed God's Bridle rather than Saul's Spur for in this whole Book of the Acts of the Apostles in all the over-busie oppositions stirred up against the Gospel we do find the Priests not only the busiest men but also as it is related all along Acts 7.1 and 9.1 and 23 2 c. They seem to be the only Men that were the principal Persecutors Though they were indeed mostly concerned in that cursed work because they looked upon it as belonging to their Function and Interest to look after the prevention of this growing evil of the Gospel as they prophanely mis-judged it Yet had they no distinct power from the Sanhedrim save only as a part thereof This is testified by Saul himself who best knew from whom he had those killing Commissions saying that he received his Letters of Life and Death not only from the High-Priest but from all the Estate of the Elders also Acts 22.5 N B. Notwithstanding this the Sacred Story pitcheth upon the Priests as a parcel of profligate persons who principally prompted on and promoted this Persecution Saul being thus furnished with Authority fetches a compass to fire out all the Christians at Damascus and no doubt this Wolf was worrying them all the way he went with his heart no doubt but Satan suggested many a murdering thought into his mischievous mind Here this Grand Informer this principal Apparitor like a Spanish Inquisitor or rather the great Apostle of that Hellish High-Priest who yet became through Grace the true and heavenly High-Priest's Apostle passeth end-ways almost an hundred and sixty Miles from Jerusalem and within sight of Damascus at Noon-time of the day was the Time of his Call N.B. The second is the Place where it was when he was come near to Damascus Acts 9.3 The Hebrew name of that place Damesec signifies a bagg of Blood so it was called because the Rabbins
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
yet our Saviour tells him he looked upon all the good or evil done to his Members as done to himself And 2 The Lord reclaims him with a Proverbial speech borrowed from stubborn Oxen or Slaves whom Men used to prick on to their work with Goads c. which being obstinately spurned at did usually wound their Spurnets shewing hereby that such Kickers against the pricks of the Law Deut. 32.15 and 1 Sam. 2.29 do it to their damage and deadly detriment Much more such as are Kickers against the pricks of the Gospel How much sorer punishment do such deserve c. Heb. 10.28 29. N.B. As this should teach Persecutors Moderation so must it teach the Persecuted Patience knowing that the evil which evil men do will recoil on their own heads Persecutors do but provoke God who is more potent than the most powerful persecuting Potentate to lay a more crushing load upon them and to batter them down by a more fatal blow 1 Cor. 10.22 Jer. 7.19 c. whereby the Innocency of Christ in his Members may be vindicated N.B. Thus our Lord had knocked down this Persecutor here to the Earth and he seconds his Blow with these Rebuking words By this time Saul laying all along groveling upon the ground became humbled and docible his foregoing Question Who art thou Lord were words of one doubting yet desirous to learn and somewhat disposed to believe In his Who art thou he acknowledged his Ignorance yet in calling him Lord this was a word of Faith It was a sign of some feeble inclinations toward Believing Saul lay still but a little while humbled under Christ's mighty hand then moves he his second Question with trembling and astonishment Lord what wilt thou have me to do Acts 9.6 Oh what a strange change is apparent here wrought by an immediate and omnipotent hand of Christ How soon is Saul altered from himself he is now not only another Man as his old Name-sake King Saul was 1 Sam. 10.6 but as it were a quite contrary Creature not a Wolf as before but now a Lamb. The Wolf that had hainously hunted and hideously howled for catching his Prey now gently couches here like an harmless Sheep yea and which is more admirable is become both willing and desirous to hear the Voice of the Shepherd He that had been so violent to oppose is now made a Volunteer to obey the Gospel of Christ and he that thought he had done God good service John 16.2 in persecuting Christ now offers himself as Rasa Tabula a white Paper for Christ who had now rased or scraped out the depraved principles of his mistaken Zeal to write the Divine Principles of his Evangelical Law upon the Tables of his heart his heart was now in the hand of Christ and was as a Rased Table out of which his Raging and furious Phrenzy against the Gospel was well wiped off and now 't is made a Marble Monument Ingraven with Christ's Graving-Tool the lively Pourtraiture of Saving Grace N.B. 'T is not What shall I say but That shall I do We may sooner find a fire without any operative heat and a burning Nature than a true Convert without a lively heart and a working grace The Mark in the forehead of one whose name is writ in the Lamb's Book of Life is that he willingly and speedily inquireth after his Lord's Will that he may do it 't is not the talking but the walking and working person that is the true Christian indeed Such an one crys with converted Saul here Lord Reform me of my sins Inform me of thy Will and Conform my will and way to it N.B. The Lord's Answer to Saul's second Question was Arise go into the City and it shall be told thee what thou must do Here be three remarkable parts in this Answer The First is Saul is bid by his Lord to Arise He was knock'd down and fallen to the ground by the Lord's Power but now hath he not only the Lord's leave but Life also to Rise again Christ did not strike Saul down to confound him but to convert him His heavy Revengeful hand could have done the former Psal 2.12 so have made him to perish in his way of wickedness but his gracious and compassionate heart did the latter that he might become a Monument of Mercy upon Divine Record to all Generations 1 Tim. 1.13 14 15. Saul did but fall to rise again Christ thus smites him to heal him who otherwise would have smitten Christ in his Members to have wounded himself against the pricks he kick'd at This was a favourable though an affrighting stroke that did strike down with a design to raise up again N.B. Why should we not humble our selves under that hand which hath therefore cast us down when a very little time is over Isa 10.25 to lift us up again Should we lay still that little time N.B. Secondly Go into the City He was going to Damascus before at the Devil 's bidding but now he hath the Lord's leave and Law for it Why he rose not up the same Man as when he fell down for he fell from a Wolf a Saul a Persecutor but he rises again a Lamb a Paul a Preacher c. As he had now a better Authority to go thither than was his Commission from the High-Priest so he had now likewise a better Errand It was not now for other's destruction but for his own instruction N.B. So it follows Thirdly Ananias though he was taught immediately by Christ himself Gal. 1.12 must be his Teacher whose Destruction he designed but now whose Instruction must be accepted Thus Christ honoured his own Ordinance here and Acts 10.3 6. Neither did Christ Read a Lecture of Redemption unto Saul here nor the Angel to Cornelius there but both are referred to Preachers that the Ministry and the use of Gospel-means which are call'd the power of God unto Salvation Rom. 1.16 might be commended thereby N.B. The Fourth Remarkable Circumstance is the Testimony or Witnesses of Saul's Conversion to wit the Men that Journied with him Acts 9 7. 'T is evident he carried many Companions with him such as were base Bailiffs and busie Pursivants or Sergeants by whom he was designed by the Sanhedrim to bring both Men and Women that profess'd Christianity bound to Jerusalem verse 2. which was a fuller Aggravation of his Sin to involve others in the same guilt and provocation of God N.B. 'T is said that those Fellow-Travellers of Saul saw indeed the Lightning and heard the Thunder and were struck astonished thereat yea struck down with Saul to the ground Acts 26.14 And though they heard a Voice here that is a confused Noise or an Inarticulate Sound as of Thunder yet did they not hear that Articulate Voice of Christ that spake so powerfully so convincingly and so convertingly to Saul Acts 22 9. Thus it was in a parallel case The People are said to hear that Voice which spake to Christ from Heaven yet
heard they it so confusedly and only the Noise of that Voice that they thought it had been only the Noise or Voice of Thunder John 12.29 Thus the Thunders are said to utter their Voices Rev. 10.3 These men heard the Thunder as well as saw the Lightning and the Noise that the Voice made but not the Voice distinctly that came forth from the Thunder nor did they see any man not that God-man though in his glorified Bedy who spake to Saul notwithstanding they used their utmost endeavours as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to behold this Speaker Thus God made a difference here as he had done Dan. 10.7 The Prophet only saw the Vision yet those with him were frighted with the glory of it So only Saul was converted here by hearing the Voice of Christ we read not any thing to the contrary but that all his Companions remained unconverted N.B. Thus hearers of the Word of Christ do hear it after a differing manner The Word Preached hath three degrees of operation upon the hearts of hearers 1. It falls upon Men's Ears as the sound of many Waters a confused sound which commonly bringeth neither Fear nor Joy but yet an admiration and acknowledgment of a strange affecting force and more than an Humane power Mark 1.22 29. Acts 13.41 2. It may operate as the Voice of Thunder which brings not only Wonder but Terrour These two may be in a Reprobate as in Felix Acts 24.25 and others But the 3d. Effect peculiar to the Elect is the sound of harping when the Word not only ravishes the heart with Admiration and strikes the Conscience with Terrour but also filleth the Soul with sweet Peace and Joy Such surely as are made Real Converts by the Word Preached and have true Faith wrought in them by hearing Rom. 10.17 do hear distinctly the Voice of Christ speaking to their hearts with a strong hand as he did to the Prophet Isa 8.11 They and they only hear it inwardly spiritually effectually Whereas others that sit under the Droppings of the Sanctuary and within the hearing of the Silver Trumpets of a Gospel-Ministry yet remain in their Unbelief and in an Unconverted estate do but hear some confused sound a naked Noise not the very Voice of Christ as these here And though these Associates of Saul heard no more than a Noise whereof they understood not the meaning yet were they in some respects the more undeniable Witnesses of a great part of this Miracle The fifth Circumstance is the Concomitants of compleating his Conversion or the next Adjuncts thereof As 1. His change of Posture He arose from the Earth verse 8. No doubt but the hand of Christ touched him as it had done Daniel Dan. 8.18 Yea three times Dan. 10.10 16 18. with an effectual touch which raised him though gradually from the ground and sure I am God had touched his heart with a better and a more saving touch than were the heart of his Name-sake Saul's Friends and Followers 1 Sam. 10.26 For this Saul rises up a Saint who when knock'd down was a Devil Here 's free Grace and Mercy that the Earth did not open her mouth when he lay all along upon her as a burden too heavy for her to bear and swallow him up alive as it did the Accomplices of Korah's Conspiracy and that he is got set upon his feet again as Ezek. 2.1 2. 2. His blindness of Eye-sight though he had not lost his Eyes but still had them to open yet as 't is expresly said when he rose up and opened his Eyes as at other times to look about him he could see nothing nor no Man The glorious Vision of a glorified Christ had so dazled him that he could see nothing Vehemens sensibile destruit sensum saith the Philosopher the transcendent excellency of that eminent Object had certainly confounded his natural faculty and sense of seeing yea and covered his visive spirits with crusty Scales in a miraculous manner which required as miraculous a Cure verse 17 18. N.B. As Saul was so all men are no better than Blind before they be Regenerate He had the shape of a Man yea of one learned in the Law yet is he blind and sees or knows nothing as he ought to know as this same Man himself saith 1 Cor. 8.2 But blessed be the Lord this bodily blindness was a blessed means to open the Eyes of his Mind as Gehazi's Leprosie of body cured his Soul Now this Saul had seen so much of Heaven he could see nothing no Man upon Earth or he now sees nothing that is done on Earth that he might the better attend to what was spoke to him from Heaven Or probably the Light was so much within him that all in comparison thereto was but dark without him The Sun of Righteousness did not only out-shine but also overshadowed the Firmament Sun 3. His Manuduction or leading by the hand to the City when he had lost the use of his own Eyes Christ had commanded him to Arise and go to Damascus c. but tho' he had Legs wherewith to raise up himself and to walk upon yet wanted he Light and Sight to walk with How can a blind Man find the right way to the City c He had now both Christ's Leave and Law for going thither upon a better Errand than he first intended but still he wanted Light therefore must have a Leader to perform both his Sufferance and his Obedience that Man is reputed no better than a Fool who knows not the way into the City Eccles 10.15 And such a blind Fool was this Saul now N.B. Would to God all Persecutors were so served and be smitten with blindness as the Sodomites were who therefore could not find Lot's door to persecute him Gen. 19.11 He that sends a Message by the hands of a Fool cuts off his feet and drinketh damage Prov. 26.6 Tho' Saul found his feet uncut off yet had he lost the blessing of Light and the benefit of his Eye-sight therefore though his Lord who sent him to the City could not drink any damage as being now above all detriment in his glorified State yet might Saul have done so for being blind he might have wandered in a wrong way or might have stumbled he not knowing upon what John 11.9 10. as well as whither he went John 12.35 and got a second fall to the former fatal one therefore must he have one to lead him as is usual for blind men to have but who must be his Leaders none but Dogs were nigh him now such as had not only barked at but would have also bitten the Lambs of Christ had not that great Lord now chain'd them up and restrain'd them as Psal 76.10 Rev. 20.21 N.B. He had now no hands nigh to lead him to Damasous but those very hands that should have help'd him to hale the Saints from thence to Jerusalem Here you might see what sometimes you have seen
even a Dog in a string leading forward a blind Man What Paul said afterwards from David's Pen Ephes 4.8 Psal 68.18 He led captivity captive and gave gifts to men even to the Rebellious This same Saul himself found by experience He that thought to have taken Christians captive is himself taken captive by Christ himself and he that would have brought the Saints bound from Damascus to Jerusalem is himself led blind far off from Jerusalem to Damascus Nor had he only a Man-Dog or a Devil's Ban-Dog now tamed to lead him but undoubtedly Christ himself took this Vessel of Wrath whom he had now made a Vessel of Mercy by the hand and led him all along to compleat his Conversion in the City O happy Israill whom Christ led through the Red Sea as an Horse through the Wilderness in the hand of his Leader that they might not stumble Isa 63.13 And oh happy Saul and oh happy Soul that have this sweet Saviour for a Leader though rebellious formerly such cannot miscarry c. 4. The continuance of his Blindness 'T is expresly said it continued for three days Acts 9.9 His present blindness he confessed afterward was caused by the transcendent splendour and glory that over-powered his natural Eye-sight saying I could not see for the glory of that Light Acts 22.11 Here is matter of great Admiration that the Proto-Martyr Stephen had such a mighty work of God upon him as inabled him to behold Christ in his great Glory Acts 7.55 which glorious sight did so dazle this silly Soul Saul here Oh then what a wonderful work of God will it be at the great Resurrection that shall inable such silly Souls as we are to look upon Christ in his greatest Glory Then shall we see him as he is 1 John 3.2 not as in a Glass obscurely like old men through Spectacles or as a weak Eye looks upon the Sun by some Medium as in clear Water so we behold him now while we are on Earth But the Beatifical Vision in Heaven shall be to see him as he is so far as the limited Nature of a created Being is capable of Then shall we see the King of Saints in his beauty Isa 33.17 As he sits at the Right hand of God infinitely out-shineth the brightest Cherub in Heaven Even a glimpse of this Glory struck this Saul with such a blindness as lasted three days This was a long Night to him who persecuted the Children of the Day 'T was a long time for him to be in Darkness for his so implacably attempting to blow out the Light of the Gospel N.B. Saul's time of Darkness carries a proportion with that dreadful Plague upon Egypt even that Plague of Darkness wherein the Egyptians saw not one another for three days Exod. 10.23 That they might know the worth of Light by the want of it and though they could not stir out of their places nor see one another yet as the Psalmist describes this Plague they could see horrible Spectrums and frightful Apparitions of Devils Psal 78.49 In which Three day's Darkness were the Israelites circumcised in Egypt which is supposed to be hinted at in Psal 105.28 whereby the Egyptians were restrained from Rebelling against God's Word in commanding Israel's Circumcision We may well suppose that Saul had no such frightful Visions for he was now no more an Egyptian but coming to be an Israelite indeed and whose heart Christ was circumcising during these three days Darkness No less time would humble him and teach him he had been spiritually blind in his self-conceit of Pharisaical Religion which was his Raging against Christ N.B. Some think that in those three days of his Blindness he had that Rapture into the Third Heaven which he mentions 2 Cor 12.2 However in this time Christ filled his mind now sequestred from all secular affairs with Divine Contemplations wherein he saw nothing but Heaven and wherein he learnt that Gospel from God which he presently began to Preach Act 9.20 and what was taught him in three days he did teach others till his death 5thly His Abstinence from all Meat and Drink and that for so long a time also This was likewise commensurate to his Blindness and had the same term of time We may suppose he was so amazed and under such an horrible consternation by those Divine extraordinary and overwhelming Dispensations that it was now with him as it had been with David when his heart had been so smitten with the blasting Indignation of God as to make him to forget to eat Bread Psal 102.4 He was now so deeply affected and even parched with a blasting breath of Divine Displeasure both upon himself and the afflicted Church that he was altogether stomachless through want of that heat wherewith his heart should have supplied him verse 3 5 c. N.B. Or if Saul's Rapture into Heaven was at this time no wonder if he did not either eat or drink for as he was sufficed with the sight of Heaven alone he seeing nothing else all the time of his Blindness so he had enough to feed upon by both Faith and Sight having God himself to feast upon as Moses had in the Mount during his long forty days fasting But 't is more probable that all this was done to Saul to humble him throughly to teach him more dependency upon God and that he might value his Restored Sight the more yea and that by fasting he might be the more fervent in prayer for fasting prepares for prayer and gives wings to it therefore are they so often put together Matth. 17.21 and Acts 13.3 c. In those Countreys they could fast longer without harm than we in this colder Climate and as it was less prejudice to them than to us so perhaps they were more willing to fast than we for spiritual advantage 6thly The last Concomitant for compleating his Conversion as also for calling him solemnly to his Apostolical Office was Ananias's Action of laying on hands upon him whereby he both received his own Sight and the Gifts of the Holy Ghost was baptized and of a furious Persecutor became a zealous Preacher Acts 9.10 to 21. N.B. The great Master-workman Christ had shaped out this Gospel-Garment of Apostolical Holiness and now puts it out to his Under-servant to become the finisher of it Hereby the Lord suppressed Saul's Arrogancy in sending him for direction what to do as he had desired verse 6. not to any of his great Apostles but to an inferiour Christian What an high hand had begun a subordinate hand must make up and finish N.B. Where Christ affordeth means we may not expect Miracles The Miracle of seeing the Light and hearing the Voice was past and now Saul must use the means a man must teach him c. to let him know that he must teach men And though Ananias was but a private Teacher yet must himself become an universal Doctor Though this Ananias was a private Person yet had he a
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
a matter of Merchandise obtained by money and favour yea and Murder too so that they had sometimes three in one year c. No wonder then if in this Confusion Paul did not know him c. But suppose Paul knew him and thought him unworthy of the reverence of a Ruler for his corrupting the whole order of the Church of God c. Yet his practice herein can in no wise palliate or patronize any refusal of reverence and obedience to the Civil Rulers though they be wicked yet their Dominion may not be despised Judev. 8. but must be obeyed and if we cannot with active then must we with passive obedience N.B. But this Ananias was not a Prince but a Priest and only a pretended High-Priest who under a Sacerdotal Title perverted the Doctrine of Truth And all that can be warranted by Paul's pattern here is That the Consciences of the Protestants are loosed from obeying the Pope who hath acted worse than this High-Priest in his Anti-Christian opposing of Christ and his Gospel upon which ground it is not only lawful but necessary to shake off his yoke The fifth Remark is That Serpentine subtilty doth well concur and may lawfully be made use of together with a Dove like innocency As Paul did here v. 6. c. when he perceived that the one part were Sadduces and the other Pharisees he cryed out I am a Pharisee c. N.B. Oecumenius doth indeed censure Paul hardly for this fact of sowing Dissention among the multitude who had Unanimously Conspired against him and Reckons it inter Navos pauli as a piece of his Humane frailty and that he told an untruth in saying that he was called in Question about the Resurrection of the dead whereas in truth his trouble was about the Ceremonies of the Law c. N.B. But all expositors excepting him only do justifie him which is more than barely to excuse him as doing nothing herein but what became a pious and prudent Apostle of Christâ— Yea Thomas Aquinas himself approveth of this fact as a very high point of Apostolical prudence and all the Fathers generally concur in this opinion N.B. Yea Gregory Moral 34. Cap. 3.4 Hyperbolically compares it unto the Dividing of the Red-Sea for the Israelites safe passage through it and to the Dividing of Tongues at the Tower of Babel to bring into Confusion that insolent work of the Babel builders and he produceth the example of holy David praying Destroy and divide their Tongues as at Babel's building confound their Councils Psal 55.9 10. N.B. In a word the State of Paul's case stands thus he began to open his own cause in his own defence but was interrupted so by Ananias himself who should have over-ruled all disturbances against the defendent yet became he the Master of that Mis-rule himself c. that Paul could not possibly hope for any attention and audience from the Rude Rabble In a sincere Narrative of his whole Apology when their unruly Ruler had so rudely stop'd his mouth with a rude stroke upon it at his very first introduction c. N.B. Now what could Paul do in this hard Case who was able enough to make a just defence of his Righteous Cause but matters being so tumultuously managed even by the Judges themselves that then there was no place for such an admission therefore doth he warrantably exercise his Godly Policy when he perceived that his Enemies both those that sat upon the Bench and those that stood about the Bar were not all of one piece but an hodgâ—podg patched up of Pâ—arisees and Sadduces he publickly professed himself by Education a Pharisee and of that persuasion in the point of the Resurrection c. hereby he did not only cast a bone of hot contention and contest between the Pharisees and the Sadduces who deny that Doctrine but also obliges the Pharisees so far as to that opinion to take Paul's part ver 7 8 yea even against Ananias the High-Priest himself N.B. Whom Gagneius proveth out of Eusebius to be a Sadducee and therefore he with the many Sadduces in the court and council were so incensed against the prisoner because he insisted so much upon the Resurrection It is the Confession of the Jerusalem-Gomorists in Joma Fol. 38. Col. 3. That the fault of their great ones under the second Temple was love of money and an baâ—red of one another for their very Council consisted of many other Factions beside this as the Hillelian and the Shammean party all which had a deadly Fend betwixt themselves and therefore for Paul the Apost to improve this their prejudice amongst themselves for his own better escape cannot probably be censured as any other but as an high point of pious prudence Nor ought any to make a mis-improvement of Paul's practice here as if it warranted us to dissemble for out own self-ends as some say for Paul spake not this to curry favour with the Pharisees or to Authorize all their vain Traditions c. but as Tertullian saith well he singles out this one point of the Resurrection to vindicate himself against their Accusation that he was against the Law because that was the chief mystery set forth in the Law wherein the Pharisees were most sound Beside there is vast difference betwixt consulting for a man's fafty with a loss to the truth and drawing professed Enemies to Christ from destroying the prisoner to a dissention among themselves that so dogs may worry Dogs so that the poor hunted Hare Paul may thereby escape It cannot certainly be any bad work to oppose the Devil that grand opposer of all good work and who keepeth the wicked together in unity purposely to oppress yea to suppress piety tho' otherwise they be of never such Heterogeneous principles and differing Factions as Herod and Pilate were at difference before yet the Devil could unite them for the Crucifying of Christ Lu. 23.12 I do wish that we could be so wise-hearted as Paul here was to make such an improvement of those differences that are realy among the Papists at this day among whom the Priests do disparage the Jesuits and the Jesuits the Priests the Priests again bespatter the Monks the Monks do the same to the Fryers and the Jesuits do it to them all to say nothing of that feud betwixt the Franciscans and Dominicans c. Sure I am they do notoriously improve the differences among us Protestants to their own Diabolical advantage and to our horrid disadvantage at this day As it was a work well-pleasing to God for Protestants to make peace one with another and to joyn in brotherly Amity and Unity together against the Common Enemy Matth. 5.9 c. So 't is no less acceptable to the Lord if we could by Sounding the Trumpet of the Gospel as Gideon's three hundred did Judges 7.22 and make those popish Midianites to fall forth of friend-ship among themselves so as to sheath their Swords in one another's bowels Assuredly
and thereby to incense Saul yet more against him whom he saw already beyond measure inraged c. No Ahimelech will rather dye than discover the infirmities of such an Holy Man as David was to such a wickeed Tyrant as Saul The Fifth Circumstance is The bloody Execution of this Barbarous Sentence Now wants Saul nothing but Executioners hereupon he commands 1st His Footmen the Runners Hebr. that had run to fetch the Priests from Nob to Saul to kill the Priests of the Lord ver 17. which had such an emphatical sound Priests of the Lord that it struck those Footmen into such a fear they durst not lift up an hand against them as probably they might have done had they been Priests of Baal or Priests of the Devil and not of the Lord but because they were so they had such a veneration both for the innocency of their persons and for the fanctity of their Office that they refused to obey the Royal Command and the rather because all those Priests appeared as Sanctius supposeth in their Sacerdotal Habits seeing they are said to wear the Linnen Ephod ver 18. N. B. They all appeared before the King thus Apparell'd saith Sanctius 1. For the honour of their High Priest 2. For Reverence to the King And 3. For pacifying the King's wrath suspecting their Summons was upon David's account though that expression holds out only their wearing an Ephod in the Sanctuaries service Exod. 28.40 41. yet if they so appeared here no wonder if Saul's Footmen were loth to dye their white Ephods red with their own blood N. B. However they chused rather to obey God who had forbidden Murther than this wicked Tyrant who would make them his Agents and Instruments in such an horrid Massacre this was well thus far but Chrysostom blames them for not steping farther in an effectual pleading with Saul to save the Priests c. Secondly Upon the Footmens refusal Saul turns to dogged Doeg ver 18. being sure he would do it himself seeing he was resolv'd to have it done N. B. Some do probably suppose that Saul committed here the unpardonable Sin his malice extending against the Lord himself in his saying Slay the Priests of the Lord as if he had said the Lord favours David and rejects me because my rage cannot reach the Lord himself I will be reveng'd upon his Priests N. B. Note well And who but such a damnable Hypocrite as Saul could be liker to sin that sin against the Holy Spirit he out of a seeming Kingly Compassion would spare Agag whom God had destinated to be destroyed yet now is so flesh'd in blood and cruelty that he sticks not in his furious malice to murther the Priests of the Lord in despite and defiance of the Lord himself whom they served and into whose protection they betrusted their lives This was much like the Devil's doings who when he must not meddle with Job's self falls foul upon Job's Servants thus Saul seems to be Sataniz'd here N. B. And Doeg the Edomite must be his tool to work with who is call'd so ver 18. on purpose to wipe off the stain from the Israelitish Nation of so bloody a Butchery intimating that a true Israelite would abhor such barbarous villany none but an Edomite one of that bloody Off-spring of Prophane Esau who had an implacable hatred against Israel would dare to perpetrate such an unparalleld a Massacre not only of those 85 Priests of the Lord but also a great multitude of many more Innocents when Doeg at the Devil's command as well as Saul's destroyed the City Nob the Men Women Children and Sucklings ver 19. leaving the Tabernacle desolate of either place or Priest says Josephus N. B. Whether Doeg could do all this execution with his own hands only some question no doubt but he might do much mischief with the Devil's help where he met with no resistance it may be Saul had more Edomites than Doeg attending him or such degenerate Israelites as he had debauched for his Tyrannical practices 't is probable Saul was thus severe against this City Nob in terrorem to afright all his Subjects from assisting David The last Remark is The issue of this Tragedy ver 20 21. wherein mark First How God over-shoots the Devil in his own Bow while this bloody Villain Doeg and his cruel Master Saul or Satan in him the Devil in both thought of nothing but of glutting their blood-thirsty minds they are unwittingly over-ruled to be but the Executioners of God's just yet severe Sentence against Ely's Family Chap. 2.31 God used them as Physicians do Leeches to suck blood for their Patients health so God did those blood-suckers for his own glory c. N. B. Secondly Yet Abiathar who now was High-Priest by his Fathers death must by a singular providence escape from this general Massacre for God had promised to preserve some of Eli's House Chap. 2.33 Though God had long suspended that direful threatning against Eli's Family for the outragious villanies of his profligate Sons c. Yet now suffers this Divine Vengeance which had slept for a great while now to awake and break forth in this brutish manner but in wrath God remembers mercy Hab. 3.2 N. B. Thirdly Abiathar escapes and comes to David as he was going to Keilah Chap. 23.6 7. and tells him the sad Tragedy hereupon David becomes heartily sorry saying tho' Saul and Doeg as I feared when I saw him at the Tabernacle be the cause of all this blood shed yet have I been the occasion of it by deluding Ahimelech with my untruths for which as I am much to be blamed so am I greatly humbled So he promiseth N. B. Fourthly To Abiathar that he would repair his loss by making him his High-Priest thus when David had ascribed the whole guilt of this Massacre to himself the Lord extracts this good out of that evil for encouraging discourag'd David that now he that an High-Priest in his Army as well as a Prophet to counsel and comfort him So Christ our Mystical David saith to us With me ye shall be in safety c. as literal David said to Abiathar N. B. Fifthly How Doeg dyed by his own hands with Saul his bloody Master see Chap. 31. Remark the Fourth 1 Sam. CHAP. XXIII THis Chapter containeth Saul's pursuing David through Inhabited Places and Vninhabited Desarts The first was Keilah an Inhabited City in the Tribe of Judah thither Saul pursued David upon which are these Remarks as First The Occasion of Saul's pursuit which was David's delivering this City from its Enemies Wherein are Remarkable First The Antecedents of this Deliverance by David Tydings were brought him that the Philistines fought against Keilah and plundered all about it v. 1. This City was in Judah Josh 15.44 and lay nigh Hareth Forrest where David now was Chap. 22.5 and being besieged by the Philistines who had seized upon all their Corn in the Fields where it was to be Thrashed and Winnowed